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KINGDOM OF HEAVEN, 


OR 


THE GOLDEN AGE. 


E. W'rtiOVELAND. 



BOSTON: 

PUBLISHED BY THE AUTHOR. 



BR ml 


Entered according to Act of Congress in the year 1857, by 
E. W. LOVELAND, 

In tb« '.lerk's Office of the District Court of the District of Massachusetts. 


tN EXCHANQffc. 

m \ 130b 

Drew Theol. Sem. 


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STEREOTYPED BY 

J. E. PARWELL AND COMPANY, 
32 Congress street, Boston. 


BOOK I. 

TEACHINGS AND MIRACLES OF JESUS CHRIST. 


Explanation of St. Matthew’s Gospel in— 


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Chap. 1 : 18 - 25 , 
“ “ II: 1 - 12 , 

« “ III: 1 - 6 , 

“ “ >« 7 - 13 , 

“ “ “ 13 - 17 , 

« “IV: 1 - 11 , 

“ « « 17 - 23 , 

ff ff V ; 

« “ « 1, . 

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« « “ 5 , . 

“ “ “ 6 , . 

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“ “ « 9^ . 

“ “ “ 10 - 12 , 

“ « « 13 - 16 , 

« “ “ 23 - 26 , 

« « “ 27 - 30 , 

« « « 33 - 37 , 

“ « “ 38 - 48 , 

« “ VI: 1 - 4 , 

« “ « 5 - 15 , 

« « « 19 - 23 , 

« « “ 24 - 34 , 

« “ VII: 1 - 5 , 

« “ « 7 - 12 , 

tt tt « 13 - 14 , 

« “ « 15 - 20 , 

« “ « 21 - 29 , 


Faith, 

Giving and Receiving, 








CONTENTS, 


Restoration of Malformations, 


# 

. 


56 

Healing Diseases, 





61 

Miracles of the Nazarene, . 

. 

. 

. 

. 

64 

BOOK 

THE AGES OF IRON, 
Creation,. 

II. 

SILVER AND 

GOLD. 


71 

Continuation of the same Subject, 


• 

• • 


80 

Creation of Man, 


• 

• • 


87 

The Iron Age, .... 


• 

• • 


90 

The Silver Age, 


• 

• • 


92 

The Golden Age, . ... 


• 

• • 


93 

Review of what is Written, 

• 

• 

• • 


98 

BOOK III. 

ONE FAMILY IN HEAVEN AND EARTH. 

Good and Evil, . 

• 

103 

A Prophecy, .... 





113 

Language, .... 

. 

• 

• 


114 

Death of the Nazarene, 

. 

• 


• 

125 

BOOK 

Spirit Impression, 

IV. 


• • 

• 

135 

BOOK 

The Messengers of God, 

V. 

• 

• • 


157 

Guardian Spirits, 

. 

• 

• • 

• 

162 

BOOK 

Accepting the Father’s Will, 

VL 

• 

• • 


175 

Consulting God, 

. 

• 


• 

180 

BOOK 

Progression, .... 

VII. 

9 

• 

• 9 


295 

Lifted Up, .... 




# 

203 

Taking the Cross, 

. 

• 

. 

• 

216 

BOOK 

The Controlling God, 

VIII. 

• 



123 

Dealing Justly, .... 

. 

• 


# ' 

229 

Selfish Loves and Appetites, 

. 



_ 

234 

Thy Father and Mother, 

. 

• 

• • 

• 

241 

BOOK 

Prophecy, .... 

IX. 




249 

The Heavens, .... 





260 















BOOK I. 


TEACHINGS AND MIRACLES 

— OF — 


JESUS CHRIST. 















EXPLANATION OF CHRIST’S TEACHINGS IN A PORTION OF 
ST. MATTHEW’S GOSPEL. 

Chap. i. 18—25: I tliink that Joseph and Mary were 
single-hearted, and drawn together by their affections. 
They were both susceptible to spiritual influences, and 
from their pure natures, attracted to themselves very 
pure unseen visitants. They, like the people about them, 
were accustomed to give heed to their dreams and 
visions. If we are susceptible, spirits can make us 
dream, and leave upon us impressions that we cannot 
throw off. 

Chap. ii. 1-12 : I think these men from the East saw 
this star, and that this star was no fancy, hut a reality. 
Our spiritual nature, in its development, attracts to itself 
beauties which exist about us in form, and which spirits 
can see. They are no fancies, hut realities more lasting 
than all that the sensuous eye beholds. Powerful con¬ 
trolling spirits may he at work for centuries, to produce 
certain results on the earth or elsewhere. This control 
is from God, and passes through uncountable numbers 
of intelligences. 1 think the child Jesus was the result 
of an effort of this nature. He being thus brought 
nearer to the Heavens, must have the clothing of the 
beings to whom he was allied. When he was horn, this 
star belonged to Him, as much as the angel crown he- 


8 


THE KINGDOM OF HEAVEN, 


longs to the pure in heart. Those who had their spirit¬ 
ual natures developed, could have seen this star. 

12 : There are many impressions that come to us like 
this one to Joseph, in which we have no faith. I think 
this dream was from some unseen departed visitant. 

Chap. iii. 1-6: The same causes that produced Jesus, 
must have produced John the Baptist. Some one must 
prepare the way of the gentle Nazarene, who should ad¬ 
dress the outward senses. He was under irresistible 
control of ministering spirits; and something of the 
kingdom of Heaven dwelt in his own heart, which he 
declared was now coming to others. Teachers will ever 
do good when they say with earnestness, Repent ye. 

Our spiritual being becomes baptized and cleansed, 
when our repentance is true to nature and our God. 
This baptism takes place after our sins are forgiven. 
Neither is this any fancy process. It is a process by 
which we know and feel our strength. About this there 
need be no ceremony, as laying on of hands, or immer¬ 
sing into water. For this spiritual baptism exists in the 
laws of our creation. When repentance and forgiveness 
take place, then comes true baptism. John thought 
there was a better baptism than his. 

Chap. iii. 7-13 : The spheres of our world are so inti¬ 
mately connected, that whatever is designing in them, 
must be felt by us. Although what is in the minds of 
controlling spirits, often reaches us in crude forms, on 
account of our prejudices and passions. The Jewish na- 


OR THE GOLDEN AGE. 


9 


tion felt that something new would take place, and had 
been ultimating towards this belief for a long time. 

John’s office was to prepare them to receive truth. He 
asked them to lay aside their prejudices, and to repent 
of past sins. 

The baptism of the Holy Ghost and fire, is the light 
that shone upon Christ from the Heavens, and is now 
ready to shine upon every human being, when like re¬ 
sults shall be attained. It truly cleanses and purifies 
from the sins of earth. 

Not only does Jesus burn with fire the awakening 
soul, but every pure being of light does the same. It is 
by coming in contact with this light, that the soul feels 
its sins. All purified beings are a great whole. Who¬ 
ever meets this purity, in one form or another, and 
knows it, if he have sins unrepented, will feel a dread¬ 
ful fire. 

Chap. iii. 13-17: I think controlling spirits brought 
these individuals together, and performed this ceremony 
through their impression. 

In our striving to reach after new fruit, that is ever 
above us on God’s tree of life, a new influence reaches 
us from the Heavens. This influence does positively 
come in form. As fast as we are in condition to receive 
Heavenly tidings, these influences are sent. They are 
sent by those who know the point of our progression, 
and know that we are capable of a new conflict with the 
darkness about us. When these influences are thus sent 
in form to us, then we commence that conflict. But they 


10 


THE KINGDOM OF HEAVEN, 


will not be sent until we are in condition for this awak¬ 
ening. This dove that came to Jesus, could not he visi¬ 
ble to all, but only to the spiritual vision. 

All who were spiritually developed, heard a voice say¬ 
ing, “ This is my beloved son, in whom I am well pleas¬ 
ed.” These things had the effect to produce the suc¬ 
ceeding conflict and the succeeding victory. These same 
things are waiting for all men, as for the Nazarene. The 
beauties and gems that are sent to us from the Heavens 
are different to every individual, for all have different 
identities. But these things are ever coming to us, when 
we put ourselves in a state of mind from which we may 
be led to a new branch in God’s tree of life. 

Chap. iv. 1-11 : As Jesus had received new light that 
must produce a new awakening, the conflict must be 
between the past association of his life, to throw away 
all that was wrong, and to come with a light heart into 
the new that had just commenced. 

I think during the forty days and nights, he was con¬ 
stantly taught by God’s ministering spirits; and was 
given to him, new light and instruction, as fast as he was 
capable of receiving. That through the purity of his 
character, he was able to converse with strong controlling 
powers, and from them learned that like conditions 
would produce like results. He came in contact with 
those elevated beings who control and impress the minds 
of men. He also saw the same beings producing aston¬ 
ishing physical results. I mean by this that they were 
astonishing to him, for they were new to him. He w~as 


OR THE GOLDEN AGE. 


11 


taught, himself being a spirit, that he might rise, while 
on the earth, to the same perfection as these visitants, 
and produce the same results. He had faith., Faith is 
a hud, which Heaven sends to man; which, if he will 
accept, he shall see in its blossomings, jewels, crowns and 
glories. The Nazarene had faith. The same faith will 
produce the same results. 

But when through this conflict this power had come, 
new to him, and sufficient to amaze the world, it should 
not surprise us that he felt a desire to make immediately 
some astonishing demonstration. He was hungry; why 
not change stones to bread ? Angels could hear him up; 
why not go to the top of the temple, and float down in 
the air, to the inconceivable amazement of the people ? 
He was now in sympathy with the hosts of Heaven; 
why not go back into the walks of worldliness which he 
had just left, lead the armies of his country, and soon 
become a ruler over the world ? I do not think the 
temptation was strong to thus use these noble gifts; hut 
as he now felt he must go to the poor of earth, and ap¬ 
pear among his countrymen a strong being, his emo¬ 
tions, at this commencement, must have been strong. 
Human hands were not extended to him; no human voice 
said to him, courage. He gained a victory. Thus may 
we all do. Not only will angels come to see us, hut they 
will talk and sing with us. 

Chap. iv. 17-23: I believe that Jesus, when he com¬ 
menced his work, supposed in a short time th£ Kingdom 
of Heaven would he over all the world. His was the 


12 


THE KINGDOM OP HEAVEN, 


eye of faith. Faith sometimes reckons on things done 
now, that shall take place centuries hence. I do not 
think he was long of this opinion. The darkness of the 
world soon told him. 

These men, whom Jesus called, and whose hearts he 
could now read, knew nothing of him, except the com¬ 
manding and positive influence he exerted over them. 
It was to them simply, a light shining from beyond. 

Our present asssociations are such, in this world, that 
to follow the lights about our pathway, we often afflict 
ourselves and others. 

Chap. v.: It is beautiful to receive truths from a foun¬ 
tain that has itself accepted them. It is the voice of 
nature, speaking to her children. Jesus, with a heart 
mellow and purified from blessings poured into his own 
soul, obeys the great law of the universe, by endeavoring 
to give what he had himself received. When a voice 
thus speaks, the truth is often felt, for God and the 
works of his creation are in sympathy with it. 

1: The poor in spirit are blessed. Blessings can only 
go to those who are in this condition. This is a condi¬ 
tion of demand. Heaven is ready with the supply. 
Ministering angels are constantly about us in toil, wait¬ 
ing for this poverty of spirit. They send to us many 
rays of light, many gems, doves and flowers, from their 
own home, to awaken this demand, that they, with joy, 
may bring the supply. The poor in spirit do not belong 
to those only, who first leave the darkness of earth. They 
belong to the bright seraphs that dwell in the light of 


OR THE GOLDEN AGE. 


13 


the Everlasting. The poor in spirit, of earth, must of¬ 
ten commence in tears. By some gem sent by an angel’s 
love, thou seest the golden fruit above; with a torn heart, 
thou eomest away from the night and reachest it, and 
thou hast hardly felt its luxury, and while thou art cov¬ 
ered with dust from the toil, the affections have gone 
on to another branch in the great soul of the universe, 
which is more beauteous than the first; with aching 
heart thou goest on again, to reach the light above, and 
to leave the night from below. The vision of the poor 
in spirit is constantly increasing, while the aching heart 
is healed, as soon as thou art out of the night that sur¬ 
rounds thee here. Thus wilt thou go on and on, until thou 
art with the seraph who is poor in spirit, but who in each 
successive moment receives such influx of light, that now 
millions of universes, like those we see, come to his sight. 
Blessed are the poor in spirit. 

4: The mourner must be comforted. It was not de¬ 
signed of us that our affections should be torn, because 
the mortality should be laid in the earth, and seek its 
own. Thou shalt cherish all thy true affections. Let 
them be like the light beyond, to lead thee onward. Thou 
mayst weep for love’s sake, but not without comfort. It 
is blessed to mourn. By so doing thou dost invite the 
departed to minister to thee. When thou askest, thou 
shalt receive. If thou dost truly ask for the influence 
of angels, then thou dost truly have it. Thy love must 
attract them, or angels and departed friends cannot 
come to thee. Jesus knew these things to bo certainties, 
but he could not reveal the whole trutli to a world, that 


14 


THE KINGDOM OF HEAVEN, 


was yet sceptical of immortality. He must let it remain 
until some opportunity of giving, in wisdom, a partial 
light. In his own death and resurrection was the will¬ 
ing sacrifice, to shed upon the world this feeble ray. 

5: The meek shall inherit the earth. It is nearly 
two thousand years since the Nazarene has thus spoken. 
Hast thou believed his report ? Either his experience was 
true, or it was false. With earnest heart, dost thou ask 
thyself, if the meek inherit the earth, and this in the 
way of blessing ? Thou mayst fence in more land than 
another, thou mayst try to control more of God’s light, 
God’s air, God’s running streams, and of earth’s vin¬ 
tage than another; and if in thy striving thou hast 
prospered, ask thyself if thou dost any more inherit the 
earth. The meek inherit the earth. This was truth 
two thousand years ago; it is truth forever. The meek 
love God, and love all that God loves; in this way they 
become the true inheritors of all that God has made. 
If the meek do not inherit the earth, then God did not 
make the earth. Keep it in thy mind, that it is the 
meek who inherit the earth, and that they cannot be de¬ 
prived of this inheritance. If thou dost seek thine in¬ 
heritance in controlling lands, in taking from the poor, 
that thou mayst have more of earth’s goods, what hast 
thou done? Thou art but wearing a harness that is 
constantly fretting thee, and which thou must soon throw 
off. The true inheritors ; of earth thou canst deprive of 
nothing. If thou dost drive them homeless and starv¬ 
ing into the street, thou hast but sent to them a legion of 
angels, with their supplies, for this new demand. And 


OR THE GOLDEN AGE. 


15 


the truly meek will hear them whisper, thou dost inherit 
the earth. When it seems to thee thou hast been de¬ 
prived of something, thou must wonder what blessings 
are coming to thee. 

6: More anxious to give us truth, are the ministering 
Spirits above, than we are to receive it. Our thirstings 
for righteousness were created by them. 

7 : The merciful shall obtain mercy. This takes 
place through a law of the universe. As thou givest, 
thou must receive. If thy spirit is truly and constantly 
giving, real and eternal beauties are constantly reaching 
thee in forms; and if thou dost not see them before, thou 
wilt see them in the Heavens. 

8: The pure in heart shall see God. Let purity he 
the watchword of mothers to their children. Let it be 
written in letters of light, on the foreheads of maidens 
and youths. Teach thou purity to the poor. Teach 
it in the by-ways; teach it everywhere. Say then to 
thyself and to thy brother, the watchword of progres¬ 
sion is purity. If thou dost become spotless and pure, 
breathe thy influence on those that are defiled. If thy 
imagination and thy affections have become debased, it is 
terrible to come before the pure in heart; for they see 
God, and they see thee as thou art, and thou dost know it. 
If thou hast never learned the truth, that thou must live 
forever, it will now come to thee, with a terrible certain- 
, ty; for thou wilt wish for annihilation, and see that it 
, cannot be. Thou wilt cry out to God, for thou wilt see 
that thy debased imagination is roaming in its debased 
fancies, and the pure in heart are looking upon thee. 


16 


THE KINGDOM OF HEAVEN, 


There are no sins over which thou wilt toil more than 
over thy defiled affections. The stains upon the soul 
are almost ineffaceable. Thou wilt cry out, in agony, 
When, O my God, shall I be pure ? When the pure in 
heart are before thee, thou seest the condition for which 
thou wast naturally designed, and which is inwrought 
in the laws of thy being. They breathe upon thee the 
sweet blessing of spotless purity, that thou mayst know 
what they are. But in thy state of defilement, this is 
thy agony, thy retribution. Let purity be thy watch¬ 
word ; thy guiding star to the heavens, to thy God. To 
see God is to know the revelation that he makes of him¬ 
self in the green grass, and the trees; in the sun, moon 
and stars; in everything above, in everything below. 

9: The children of God do God’s work. Those who 
are thus engaged, are truly engaged in peace. The 
true peacemaker worketh in love, for God loveth. He 
will also receive wisdom how to work. To make peace, 
he must take upon himself, whenever necessary, the 
cross of those for whom he labors. He will do this 
most cheerfully when he recollects that for whatever he 
gives he must receive. And the payment to us, by the 
law of progression, is, in the end, often a thousand fold, 

10-12: Glories accumulate about the persecuted. 
Paul was so well aware of this, that he called his perse¬ 
cutions and afflictions glories. But this is an experience 
of which the unintiated know nothing. When we seek 
after righteousness blessings come to us, but when w r e are 
persecuted, the heavens frequently open, and we see the 
angels of God. The cross that the followers of truth 


OR THE GOLDEN AGE. 


17 


take on earth, is radiant with joys above. If thou art 
persecuted, thou requirest more strength in thy toil. 
Not only dost thou receive this strength, which makes 
thee more positive to the temptations of life, hut thou 
hast a thousand new gifts, such as angels in their love 
are ever happy in giving; for the great doctrine of giv¬ 
ing and receiving is true among them as with us. 
Thou mayst persecute a false teacher, hut thou dost give 
to him strength, and art helping him to spread his errors. 
Thy darkness is far the worst when thou dost per¬ 
secute, and say things falsely. Never worry about God’s 
truth; God will take care of it. 

When Jesus told his disciples they would he persecuted 
for his sake, I think he meant as he spoke; for every 
teacher is identified with the truth he teaches. All truth 
is from God. Every truth that he taught, existed before 
his day, and will ever exist. These truths came to him 
through the development of his spiritual nature, and 
they may all come to us in like manner. Therefore, 
when he said, for his sake, he meant himself as identi¬ 
fied with truth. If thou dost attach to the personality 
of any being spiritual glories and power separate from 
the truth and beauties they possess, thou dost make God 
unjust. When the followers of the Nazarene were per¬ 
secuted, it was not only for his sake, but for the univer¬ 
sal host of Heaven, for they were all in sympathy. 

Rejoice, for thy reward is in Heaven. Thou teacher 
of truth, dost thou know and feel that thy reward is 
great ? Host thou know what has been here said is a 
certainty? The Heaven above never fades, but what 
2 


18 


THE KINGDOM OF HEAVEN, 


the sensuous eye beholds, fades away to the spirit and to 
the spirit’s vision. The sensuous eye beholds not the 
spirit that lives in this tenement. But the spirit incas¬ 
ed in clay is constantly doing evil or good for itself. 
As children come in form into the natural world, so are 
the evil and the good of our life born into form into the 
spiritual. When it is good that takes form, when perse¬ 
cutions give us more power to do the good, there is joy 
for us above. Fear not. Do thy work, thou teacher of 
truth, for when thou seest what thou hast of treasures 
in the Heavens, thou wilt then feel that thou sliouldst 
have been crucified a thousand times to have earned 
them. 

13-16: If thou hast the true light, it will shine; 
for it will permeate, and fill, thee with love. Thou wilt 
not go in contention and tell people what they have not, 
but what thou hast, and give it to them. Thou wilt in¬ 
vite them to an experience of which they now know 
nothing. 

We glorify our Father when we spread His truth. 
It glorifies God that it does us good, for God loveth us. 
Therefore, every new light that reaches us, glorifies the 
Father. 

23-26: Can we come before our God in prayer, and 
feel that we hate those whom God loves ? If we do, our 
prayer is nothing ; we have asked what is impossible for 
us to receive. God is more desirous of giving to us, than 
we can be to ask. But if in this condition we make 
our petition, our heart, throw away what our lips have 
asked. 


OR THE GOLDEN AGE. 


19 


Thou canst not be in sympathy with the pure and 
beautiful, until repentance has taken place, and thy sins 
have been forgiven. Thou wilt be forever in prison, un¬ 
til this takes place. Thou mayst be on thy knees, at 
the rising sun, and at twilight before thy God; what 
can it profit thee, if there is one, even, whom the angels 
see can accuse thee of wrong, of which thou hast not re¬ 
pented ! Ask thyself, when thou prayest, if angels do 
not weep. Into the glorious light of Heaven thou canst 
not go, until thou hast commenced, and done all thou 
canst in restitution for thy sins. When thou dost com¬ 
mence this work, there is much light about thee. 

27-30: Whenever the; sexes look upon each other with 
desire of indulgence, it is sin. Most sins of this nature 
afflict us the worst in the day of awakening, because 
they are committed when the light is shining on us. 
Every act of indulgence is sin; by this, thou wilt not 
understand but sexual intercourse may take place in 
harmony with nature, and the laws of being. Thy physi¬ 
cal frame is an animal creation, as much as the birds of 
the air, and the beasts of the field. It has also its nat¬ 
ural instincts or its certain intuitional teachings, as much 
as theirs. I do not include in this those animals over 
which thou hast exerted control, and, in some measure, 
domesticated; for these thou hast perverted. We are 
to see and be seen as we are. Canst thou say, thy God 
hast made some portion of His work, on which purity 
cannot look ? Why dost thou cover the largest portion 
of thy physical frame ? Not for purity’s sake, but for 
shame. For thou must recollect that the pure see and 


20 


THE KINGDOM OF HEAVEN, 


are seen as they are. Shame comes from sin. If 
thou hast no sin, thou wilt not fear to come into this 
light, nor call upon the rocks and mountains to fall on 
thee, before the pure in heart. God has made thee pure, 
and has done as much for thee in this way, as for the 
fowls of the air. If thy animal creation be not as 
clear in its instincts and intuitional teachings as theirs, 
thou dost accuse God of injustice. But thy reason has 
led thee to trespass on this teaching; and when thou 
hast trespassed, thou hast shame. Nature punishes 
quickly unnatural desires. This shame leads thee to at¬ 
tempt to cover thyself from the eye of the pure. Then 
thou dost clothe thyself, and sayst that portions of the 
human frame must not he seen, or thought of. But 
what hast thou done ? The pure see thee as thou art, 
for all this. But a punishment rests upon thee, for thou 
canst not see thyself or others, for sin is hanging over 
thee. And thou wilt see that it is a deep sin, before 
thou art with the pure in heart. Eve, in the garden of 
Eden, was beautiful. She saw herself as she was. But 
when she ate the fruit of unnatural indulgence, this 
trespass-on nature gave her quickly grief and shame. 
She ceased to be beautiful, because she had sinned. As 
purity of heart had now left, her depraved sight told 
her that she was naked. She localized her shame to 
portions of her body ; therefore she sought to cover them. 
Eve was no more naked after, than she was before she 
sinned. The pure in heart saw her the same after, as 
before; that is, they saw her as she was ; her sight only 
had changed. Now it is a certainty, that before we 


OR THE GOLDEN AGE. 


21 


reach the bliss of the pure in heart, we must toil to that 
condition in which Eve saw herself, and did not know 
that she was naked. When repentance and restitution 
have taken place for all thy sins, this will take place, 
and thou wilt he with the pure in heart. What dost 
thou do then, when thou takest thy infant child, and art 
continually teaching it to ,attach shame to different por¬ 
tions of its body ? Thou art but teaching it thy sins, for 
which there must he a day of restitution. Teach thy 
child as thou wilt; the angels, the pure in heart every¬ 
where, will see thee and thy child as ye are. 

Dost thou say then, we will commence immediately, 
and throw off our apparel, before the eye of the world, 
and keep nothing from the sensuous eye? Thou canst 
not do this, for thou art in impurity; and by doing this, 
thou dost fester the impure heart the more ; not only of 
thyself — if thou art not pure — but of all the impure 
that behold thee. Dost thou ask, how then shall I come 
away from this sin ? By seeking the higher influence, 
and seeking to be pure in heart. Thou canst not seek 
to be pure, and not receive help. Pure beings from the 
Heavens are ready to come to thee at any moment; not 
only ready, they are waiting, bearing thine own infirmi¬ 
ties, for their great love, to come and help thee to see 
and be seen as thou art. The laws of the universe are 
such, that if thou seekest thou must find. And when thou 
hast found, thou dost turn to help thy neighbor. Thou 
dost not despise him for his impurities, for but a little 
while ago, thou wast the same, and angels loved thee 
when thou wast impure. Do by thy neighbor as angels 


22 


THE KINGDOM OF HEAVEN, 


have done by thee. If thou lovest thy impure neigh¬ 
bor, thou canst help him. If thou dost not, God and 
angels are not with thee, and thou wilt ever do him 
harm when thou dost undertake to reform him? If thou 
dost say all this is impossible, it is because of thy sins; 
if thou seest not greater happiness in it, than thou now 
hast, it is because of thy sins. In Heaven we are seen 
as we are. The depraved imagination knows nothing 
of the joys of the pure in heart. Think not, thou im¬ 
pure, there are not bright joys beyond thee. The pure 
in heart, everywhere, say to thee, come and try our ex¬ 
perience ; and when thou hast once tried it, thou wilt 
then know that the pure have joys of which thou now 
knowest not. 

Sexual indulgence is sin. Let the fowls of the air 
teach thee the true desire of nature. Cease, thou im¬ 
pure, with thy depraved fancy and imagination, to lust 
after that which is a trespass on the laws of thy being, 
for thou art but laying up wrath against the day of 
wrath. Hearken to every voice of the pure that comes 
to thee.- Try to comprehend every light that shines 
about thy pathway. Soon, in thy striving, thou wilt 
awaken to jewels and crowns, whose sparklings never 
fade. Purity is a brilliant from the skies, which, as 
soon as we have accepted, becomes a living sun of light, 
showing us that the universe of God is radiant with 
gems. These things are not fancies, they are certainties, 
and they must come to all sooner or later. Hasten, for 
soon will be revealed to thee the necessity of being at 
thy work quickly. 


OR THE GOLDEN AGE. 


23 


33-37 : For what purpose dost thou use words ? When 
thou wouldst speak to thy brother, then ask thyself this 
question: Dost thou seek to make thy language chaste, 
elegant and beautiful? For what purpose dost thou 
seek this? If that the world may praise thee, and say 
thou hast much merit, thou hast done a deed for which 
thou must repent. Dost thou seek to be famous, through 
the beauty of thy speech ? thou art hut accumulating 
sorrow of which thou now knowest nothing. Thou must 
speak to do thyself and others good. Thou must use 
language to this end. If thou seekest more than this, 
thou seekest thy own wrong, and doest wrong to others. 
Of thyself, alone, thou art nothing. If thou doest well, 
it is to the glory of all created beings that God has 
made. If in thy own person thou dost undertake to 
centre glories or fame, thou hast taken upon thyself a 
harness which thou wilt throw off when God dost har¬ 
vest thy soul, and then find thou hast wounds which 
will he long in healing. If thou dost take the cross of 
Heaven upon thee, it will say to thee continually: What 
art thou doing? Thou canst not say of thy neighbor, 
he is mean, wicked and depraved, for relatively speak- 
ins:, at least, thou art the same. 

Dost thou think that he, who uses profanity to he 
famous, will have a worse reckoning than thou, who use 
any words for this purpose ? The opinion of those who 
do not see the light, cannot change this matter. The 
pure see these things as they are. There is no fault in 
any class of words, except thou hast connected some 
wrong with them. If thou hast used them in pride, sel- 


24 


TEIE KINGDOM OF HEAVEN, 


fishjiess, anger, etc., who shall say which of these has 
the greatest amount of wrong attached to it; for who 
can trace the evil of a wrong once commenced ? 

38-48: If a man shall strike thee, and thou dost 
strike hack, how art thou better than he ? Why dost 
thou say he is most to blame, for he struck first, when 
thou hast shown as much passion as thy enemy, and 
therefore art just as much injured ? If thou dost go to 
thy enemy in passion, thou dost reproduce the same in 
him, providing he is as feeble as thou art; and then, 
one is injured as much as the other. Wilt thou say 
thou goest to punish him ? This is impossible. Thou 
canst not punish any one. The angels in Heaven can¬ 
not punish. Supposing thou dost go to thy enemy, and 
whip him until he writhes in agony; dost thou think 
thou hast punished him? Thou hast indeed inflicted 
upon him severe pain, and in so doing thou hast sent to 
him a myriad of unseen hands. Ministering spirits 
have come to take the burden of agony on themselves. 
They are about him with flowers and garlands. Where 
distress is, sympathy must take them. It makes no differ¬ 
ence whether it is distress for sin or of persecution. They 
come to give strength wherever it is needed. And thou, 
who art whipping thy enemy in passion, or with no god¬ 
like feeling to punish him, hast caused some pure being 
that loves thee in the skies to take a new cross for this, 
thy sin. The angelic world is not divided. They are 
not part for thee and part for thy enemy. They have 
no need to cry out, on their mountains, unison, as a 
watchword. God’s light is sufficient. Of this, they re- 


OR THE GOLDEN AGE. 


25 


ceive a constant influx. They come to thee in tears for 
thy sin, or in joy for thy upward look. Thou canst not 
punish thy enemy. His punishment and thine own are 
done by God. Thou dost not need to trouble thyself, it 
will be all thou canst bear. Thou canst help thine enemy 
by laboring for him; this thou must do, or thou art not 
a child of God; and if thou dost not do this, some pure 
departed friend that thou lovest is still bearing thy 
cross. If thou sayest thou wilt love no one who has not 
repented, thou art certainly in error, for thou art a judge 
over no one, and how canst thou tell ? Try, also, con¬ 
stantly to bear in mind that all are short of God. If 
any human being comes to thee and asks thee to love 
him, it matters not how many sins he may have of which 
thou knowest he has not repented, see that thou dost 
love him, for God and his ministering angels love him. 
If thou- art purer than he is, take upon thyself the 
burden of his sin, as some angel friend is constantly 
doing for thee, until he has repented and made restitu¬ 
tion for his wrongs. Haste ye to do these things; and 
how can ye help it, when ye see the rains descending on 
the evil and on the good ? Ask thyself continually, if 
thou art better than the heathens, if thou dost not love 
thine enemies. Wilt thou refuse to comprehend the say¬ 
ings of the Nazarene, whom thou hast adopted as thy 
Hio-h Priest ? Canst thou hate thine enemies, and sav 
thou art better than they? Do thou ask thyself these 
questions continually, and God will give thee light. 

Chap. vi. 1-4: To give and receive is a law of our 


26 


THE KINGDOM OF HEAVEN, 


spiritual existence. To give and receive takes place 
spontaneously, through every part of creation. God 
makes us conscious that the human will is not the divine 
will. The divine will always takes place in respect to 
us; but in our darkness, we are totally ignorant, and 
think we do all things after our own will, when we can 
do nothing except God permits us. In giving our ma¬ 
terial treasures to those who have need, in this act of 
itself considered, there can he no credit to us. For if 
we have more than our neighbors, we have taken what 
does not belong to us. But the laws of our sympathetic 
nature are such, that we cannot escape giving or receiv¬ 
ing, however much we may undertake to control this 
matter. We may think that we control material gifts 
for a time; hut in these matters, too, as well as spiritual, 
they are under the permission of God. We give spiritually 
when we give materially. If our spiritual gifts are true 
to the laws of our sympathetic nature, they will live for¬ 
ever, and in the Heavens we shall see them producing 
and reproducing continually ; but the material gift must 
pass away. 

Dost thou go to thy neighbor to give, while the flat¬ 
terer is ready to give thy name to the world ? It may 
he in this way thou hast done good; and if so, the very 
thanks of the spiritual receiver at thy awakening 
will give thee sorrow, and this will he the fruits of 
thy giving. But the only way thou canst do good in 
this manner — not from thy spiritual nature, for in 
giving in this way thou hast injured thine own, and the 
tendency is to injure the receiver—is, that thou hast 


OR THE GOLDEN AGE. 


27 


bettered liis physical condition. When thou dost give 
material gifts in pride and selfishness, what art thou 
saying? Thou sayst I am perfect owner and con¬ 
troller of all thou hast; take this from my own store¬ 
house as a favor. All this is false. It is as much others’ 
as thine. The poor are not dependant on thee; they 
are dependant on God the same as thou art. If, then, 
thou givest to them in pride or in selfishness, thou doest 
more towards awakening the same feelings in them than 
thou canst in any other way. Still God does call on 
thee to give, and thou must give, for it is a law of thy 
existence. But if thou obeyest the call of God through 
pride, thou wilt weep bitterly at thy awakening. 

When thou dost give in pride and selfishness thy ma¬ 
terial gifts, thou dost not find the true objects of charity, 
for to those objects the flatterer will not follow thee. So, 
if thou wilt give truly, thy right hand cannot know 
what thy left hand doeth. Still thou must give, to fill 
up the aching void in thee; and wilt thou continue to 
give, laying up wrath against the day of wrath ? Dost 
thou give to adorn palaces and temples, while the poor 
are begging at thy door ? Go, thou giver, where the 
flatterer dost not follow thee. Go to the poor, who have 
unswept floors, and fear not thou wilt soil thy garments. 
In their indigence and in their wickedness, go to them 
with loving hearts. Thou wouldst go quickly couldst 
thou see the angels that go with thee to give thee 
strength. Go to the unthankful poor, give them one 
penny’s worth of bread, and the beautiful from the 
Heavens will try to whisper in thy ear: Himself took 


28 


THE KINGDOM OF HEAVEN, 


our infirmities and bore our sicknesses. Treasures to thy 
spiritual nature await thee openly. Spiritual gifts take 
form in the unfading world of reality. No flatterer 
need proclaim thy deeds on the mountain tops, for the 
whole spiritual world sees it about thy spiritual dress, and 
it is woven in garlands about thy Heavenly Mansion. 
These things are certainties. And when in true meek¬ 
ness of spirit thou hast reached the Land of Beauty, 
nothing will be so sweet as the incense that arises from 
each new harvesting of God’s souls, among the thanks 
of God’s poor. Fear not to go to the poor, to the thank¬ 
ful and the unthankful. 

Perhaps thou hast the desire to go to the poor with 
material gifts, and thy avariciousness prevents thee. 
This is but a conflict between the Heaven above and the 
darkness below. If while thou hast this disposition, the 
light does shine upon thee, thou wilt find thyself in 
tears and covered with dust on the broad highway. 

Perhaps thou mayst wish to give where the eye of 
this present sovereign world is upon thee, and thou hast 
not the courage. But fear not. Do it once, and if thou 
hast given from thy heart, God’s ministering spirits will 
make it so sweet a thing thou wilt never fear again. 

5-15: Prayer is a condition of the soul, languishing 
for new beauties. The spirit must be fed with desire 
before it can receive. When our spirit breathes a true 
prayer, there are many bright gems waiting for us in 
the skies. The spirit must pray without ceasing; pray 
continually. If thou art constantly seeking to come 
into sympathy with the angelic host, who form a beauti- 


OR THE GOLDEN AGE. 


29 


ful whole, thy prayer wilt he a true one, and must he 
answered. But if thou prayest after thine own will, thy 
prayer cannot be answered, and thou hast laid up wrath 
by so doing. 

Great is thy sin when thou prayest to tell the world 
thou art religious, for true prayer comes from the meek 
spirit that is seeking realms of beauty not now possessed. 
If, then, thou art on thy knees to say thou hast truth 
and beauty more than another, what art thou doing ? 
God and his angels know when thou prayest. Thou 
must pray that the divine will may be thine. Without 
ceasing must thou ask thyself: What lack I yet ? God 
knoweth what thou needest. If thus thou prayest in 
thy striving, each day thou wilt receive some new light, 
and thou wilt know that thy God is a prayer-answering 
God. Thou canst make no formal prayer before thy 
fellow men on any other consideration than that thy 
spirit feels it necessary. But pray, thou mourner, that 
thy spirit may ever be in this condition. Thou canst 
pray before thy fellows when thy spirit feels a want for 
thyself and thy fellows. But if thy spirit is not in the 
true condition of seeking the Father’s will, if thou art 
asking for everything and'expecting nothing, if thou art 
making a prayer because thou dost think thy God has 
so commanded, thou art but trifling with the Heaven 
thou art petitioning, and there is sorrow living for thee. 
Thou canst not pray, because deeming God has so com¬ 
manded. If thou dost feel the need of anything, thou 
canst pray. If thou dost feel no need, wait until some 
gem has been sent to thee from the skies to awaken it. 


30 


THE KINGDOM OF HEAVEN, 


And when once thou dost feel a need, he thou cautious 
that thou dost always feel it, then thou canst always 
pray, because thou art then ever seeing realms of beauty 
beyond. Let thy soul speak when thou prayest. 

Thou canst pray everywhere; on the mountain and 
in the valley, while lying down and while standing, at 
noonday and at twilight, in all places and in all con¬ 
ditions, thou canst pray ; thou canst pray, using the 
organs of speech, or from the heart’s wish. Seek thou 
to pray at all times, and when thou canst truly' do so, 
angels will be descending to thee constantly. 

In that moment, when any one has trespassed against 
us, we must forgive that trespass, and take upon our¬ 
selves the cross of the infirmity. For this our Father 
and his ministering angels are constantly doing towards 
os, while we are constantly trespassing against them. 
But this forgiveness cannot reach us, until we are free 
from sin, until repentance and restitution has taken 
place. Our love must increase towards those who have 
sinned, on account of our sympathy and compassion. It 
is a selfish consideration, and shows that we are yet in 
darkness, if because they have trespassed against us, wo 
do not forgive them. 

19-23: The poverty of the individual engaged in 
accumulating for riches’ sake, is great. Look thou upon 
Eden, and see there a man with an iron box, counting 
golden coins, which he worships. Look upon the light 
that reaches immortals who worship God in spirit; and 
look upon the darkness that surrounds the man with the 
iron box. He sees no God in the trees and in the grass. 


OE THE GOLDEN AGE. 


31 


The flowers and garlands that have incense for others, 
do not reach him. Thus do the angels look upon the 
avaricious on our Eden earth. Thou avaricious, dost 
thou say thou canst worship God? If so, where is thy 
God ? Dost thou worship that God to which thy atten¬ 
tion is drawn once a week ? Dost thou ask thyself if thou 
dost truly worship ? Ask thyself, when ouce a week thy 
attention is thus directed, if in so doing, thou dost not 
mock thy God.' Dost thou make a semblance of worship, 
when He is not thy God ? Thy God dwelleth with thee 
during the week, is with thee on exchange, is with thee 
in thy buying and selling, is with thee when the day’s 
toil is done, is with thee in thy teachings to thy children. 
Ask thyself when Sunday comes, if thou dost not mock 
thy God. Thou dost love, and thou dost worship what 
thou lovest. Canst thou not do without the God thou 
worshipest on Sunday ? Thou hast caused many tears 
about thy pathway, from thy departed ones, but thou dost 
not see them, for thy love and thy treasure is somewhere 
else. Many bright garlands have been suspended over 
thy head, redolent with light and beauty; but thou dost 
never see them, for thy treasure is somewhere else. If 
thou lovest these things, death is thy enemy, for it sep¬ 
arates thee from thy love. To the children of God, 
there is no death. When thou hast succeeded in thy 
toil and God has sent his messengers to take thee to the 
Heavens, dost thou say over thy past work, well done ? 
Thou canst not leave, feeling that new beauties and new 
joys are beaming on thee for thy treasure. And when 
thou knowest thou must leave, thy concern is that thy 


32 


THE KINGDOM OF HEAVEN, 


treasure shall be well cared for. And when thou art 
with thine own departed friends, what hast thou there ? 
Bright beino-s come to thee; but thou shalt see crosses, 
and thine own infirmities about them. With aching heart 
thou goest to work to restore to the laws of thy spiritual 
being what thou hast taken away. Its unheeded wants 
in time, must be restored in eternity. When thou hast 
restored them, what hast thou done ? Thou hast work¬ 
ed a long time, because for every wrong thou hadst to 
make restitution. When thou art through with this, 
when thy spiritual being has been restored, thou hast 
then thy Heavenly mansion to build. For here, and 
hereafter, everything thou doest taketh form; so to 
build thy Heavenly mansion, thou must commence at 
that point in thy existence, where the laws of thy being 
naturally place thee in harmony with the rest of crea¬ 
tion. Heed this warning of the Nazarene, and lay up 
treasures in Heaven, and there let thy heart be also. 
These things are not fancies; they are certainties. And 
remember, that thou canst not annihilate thyself; that 
thou must live forever. Great is thy darkness, when 
thou wilt not let the light in thee shine. 

24-34 : God, through his ministering angels, controls 
everything on the earth. We should, therefore, pray 
that the divine will be done, and not our own. Even if 
we think our own will is to be accomplished, it is not, 
for we cannot make one hair white or black. Our de¬ 
sire should be that our will be in unison with the divine 
will. This will take place when we are in sympathy 
with God and his angels. If the divine will is our will, 


OR THE GOLDEN AGE. 


33 


how shall we be anxious about the morrow. But if our 
will is not like the divine will, it does not alter the di¬ 
vine will respecting us, neither can we alter the laws of 
our being, for the divinity will ever remain the same. As 
the laws of our spiritual existence are inevitable, we 
come into harmony with those laws, when we have adopt¬ 
ed the divine will. In obeying the divine will, think 
not that thou hast nothing to do, for there, every suc¬ 
cessive moment is filled with the joys of giving and re-*- 
ceiving. It is then thou dost truly find that God dwells 
in thee, and that thou art coming into sympathy with the 
seraph, who perceives, wills and acts in the same mo¬ 
ment of time. God has not done more for the lilies of 
the field, than for us in our clothing and in our food. 
If thou dost say, God has done better for the lilies and 
the fowls, than for us, in this respect thou dost accuse him 
of injustice. If thou wilt fully adopt the divine will, all 
these things shall be added unto thee, as unto them. 
The fowls of the air are in beautiful clothing; so has 
our God clothed us. But in shame for transgression, we 
sewed leaves together to hide our nakedness. Dost thou 
say, we must have clothing to protect us from the weath¬ 
er ? Then our God has not done for us, as for the fowls 
of the air. Man and his mate, woman, on our Eden 
earth, were beautiful in their physical proportions, and 
in perfect harmony with the trees, animals, and climate 
of their location. We know that a tree in the tropics, 
is different from one in our northern climate. Also, are 
the animals; and even now are the men, although de¬ 
praved and away from nature. Man cannot see Eden, 
3 


34 - 


THE KINGDOM OF HEAVEN, 


or the Golden Age, until this harmonial relation has 
been recovered. The male and female which belonged 
to the northern climate, God placed them in as pure 
physical condition as he has the animals which inhabit 
the same. The male and female which belonged to the 
tropics, also, were as readily clothed as the animals of 
their own climate. But when the male and female re¬ 
belled against the divine will, and from that transgres¬ 
sion came in contact with new laws of depraved spiritual 
existence, then they could not see that God had done as 
much for them, as for the beasts of the field. Thou 
canst not go out of God’s laws, or out of God’s will, 
however much thou mayst sin. But every change of thy 
spiritual condition, brings thee into new relations to 
those laws. Wilt thou say, this is no state of progres¬ 
sion, if we have not at all our clothing or our food to 
seek, and man and his true mate remain in their own 
climate on our earth ? Then thou dost not truly under¬ 
stand the commencement of the Golden Age, in which 
we see, and are seen as we are. When we see each oth¬ 
er as we are, then will we commence to understand truly 
the laws of spiritual attraction, and of association. The 
spiritual attraction and association commencing here, 
must increase throughout eternity. This increase goes 
on at a rapid rate. Every intelligence thou hast met, 
thou hast given to, and received an influence from. 
So much is our spiritual condition depraved, that we 
perceive this only in part. But from what takes place 
with one, thou mayst know takes place with all. It is 
impossible for thee to give in the same equality thou hast 


OR THE GOLDEN AGE. 


35 


received, or receive in the same equality thou hast given. 
Hence arises the laws of spiritual attraction, by which 
thy association must increase ten thousand thousand 
fold each moment of thy existence. And when all are 
in harmony with the Divine will, this will constitute 
the new thrills of ineffable delight that meet the Spirit 
in each moment of progression. In this law of spiritual 
attraction and association, thou art constantly seeing 
new beauties, and new mysteries of the universe are 
constantly unfolding. Thou dost not need books to keep 
them in thy mind, for each moment of thy existence, 
everything thou hast learned becomes more indelibly 
fixed, for thou art constantly seeing these things in the 
minds of the ten thousand thousand more thou art meet¬ 
ing each moment. Thus wilt thou be continually ap¬ 
proaching the divine essence,.and everything each moment 
be more developed to thee .in the universe of God. Tlie law 
of spiritual attraction and association is the first law of 
the universe. Thou canst not go out of this law. In 
the Golden Age this law will commence its true devel¬ 
opment on earth. Man and his mate, woman, walking 
in the divine will, and not after the laws of a depraved 
spiritual existence, will commence to see and be seen as 
they are. When thou hast once commenced this, where 
upon Eden earth will not thy spirit go, sooner than thou 
canst now send the controlled fluids of the skies ? All 
the philosophy and beauty in one climate is quickly seen 
by thy brothers in different climates. This intelligence 
is truer than thy written language, for thou walkest by 
sight. Thou gatherest in one day’s time more than a 


36 


THE KINGDOM OF HEAVEN, 


cbntury will give tliee among books. Therefore, as thou 
art living in the laws of a depraved spiritual, existence, 
sufficient unto the day is the evil thereof. Seek first 
the kingdom of God, and all these things shall be' added 
unto you. Each day must thou ask for new strength 
and power to overcome the world, as did the Nazarene. 
Fear not to pray without ceasing, although there may come 
times when thou must sweat drops of blood;.thy will, 
Father, and not mine be done. If this is thy true prayer, 
thy God will add all these things unto thee. If thou 
eanst not so pray, thou canst not pray at all, neither can 
thy Father hear thy thank offerings. Faith is beautiful. 
Accept this blossom from the Heavens, and then in its 
gradual unfoldings, behold the brilliant gems of the 
universe. In beauty surpassing the lilies of the field 
shalt thou be clothed, if thou wilt adopt the Father’s 
will. 

Chap. vii. 1-5. No one can judge us but ourselves. 
The seraph, whose love for all spiritual intelligences is 
many million times superior to ours, cannot judge us. 
Although they see us as we are, they cannot judge us. 
The God in us, must judge us. If thou canst find a 
being that loves thee equal to the love thou hast for thy¬ 
self, that being can judge thee. But no being can love 
thee as thou lovest thyself, except the infinite God. 
The seraph, whose love for all that God has' made is 
continually brightening, and is many million times 
superior to thy own, cannot love thee as thou lovest 
thvself. If the seraph could love thee as thou lovest 


OR THE GOLDEN AGE. 


37 


thyself, the seraph could judge thee. If thou sayest 
that the seraph’s love is brighter for thee than thine 
own love, then thou dost say when in eternity, thou hast 
reached the seraph’s love, thy progression ends. This 
cannot be. Thou art a being of endless progression, 
because the God in thee has developed towards thyself 
an infinite love. If the love thou bearest to thyself is 
only the seraph’s love, when thou hast reached that 
point, thy progression ends. God is all in all, because 
God beareth love everywhere alike. Thou art develop¬ 
ing thyself toward God, and approaching the Divine 
Essence, when from the infinite God in thee thou art 
trying to love everything as God loves it. This makes 
thee a being of infinite progression. Thou hast an infinite 
love towards thyself, for this is the infinite God in thee. 
Thou dost commence thy progression when thou dost go 
from thyself, to love, with all thy mind, might and 
strength, all that God has made. This is the constant 
endeavor of progressive spirits. Every step the seraph 
takes is towards a deeper love for all spiritual beings. 
Bright beings that see us as we are, and that love us a 
million times better than those that surround us, cannot 
judge us, because their love is short of the Infinite. 
But their love that beams towards us, can awaken us to 
new truths and spiritual beauties, and lead us daily to 
sit in judgment over ourselves. If, then, an angel can¬ 
not judge us, who sees us as we are, what dost thou do 
when thou dost'judge thy neighbor? Thou, in thy 
darkness, dost not see him at all as he is. Thou canst 
not look into his mind, and trace any of the motives 


38 


THE KINGDOM OF HEAVEN, 


that have impelled him to action. If thou dost judge, 
thou wilt ever sin in judging, for thou canst never judge 
right. If the brightest seraph cannot judge thy neigh¬ 
bor, what art thou doing, when, in thy feeble love to¬ 
wards him, thou dost undertake to judge him. If thou 
hast an enemy, and thou dost judge him when thou 
lovest him not, sad and weary hours thou wilt see in 
consequence. Thou mayst judge thy neighbor and thy 
enemy when thou lovest him as God loveth him. Cease 
to judge. Go not to thy neighbor to judge him; go to 
awaken in him the new commandment of love. Thou 
couldst judge thy neighbor if thou eouldst punish him, 
hut thou canst not do either; the God in him will do 
both. If thou goest to thy neighbor to judge him, thou 
hast not the truth; and if he is as feeble as thou art, he 
turns to judge thee, and thou dost in truth tell him to 
do so; for the laws of giving and receiving are as nat¬ 
ural to thy depraved existence, as to thee, when thou art 
in sympathy with God and his angels. Thou seest, if 
thou dost judge, the same judgment must come back 
to thee, and if thy neighbor does not do it for thee, thou 
must do it for thyself hereafter. It does not make any 
difference whether any one does it for thee, thou must 
certainly return to thyself the same judgment thou 
hast rendered. If thou dost judge thy neighbor, and 
he turns to judge thee to reciprocate the laws of spirit¬ 
ual existence, both are in darkness. How great is that 
darkness; for judging thyself continually, and letting 
alone thy neighbor, thou canst never reach the infinite 
God. Dost thou say that this will make man a being of 


OR THE GOLDEN AGE. 


39 


infinite selfishness ? Then thou dost accuse thy God of 
the same; hut this cannot he, for God’s love is every¬ 
where alike. Thou and thy fellow beings have selfish¬ 
ness, because in thy endeavor to love as God loves all 
spiritual intelligence away from thyself, thou dost come 
short. Thou art selfish because thou dost refuse to love 
thy neighbor, or because thou canst not, as thou lovest 
thyself. Dost thou then ask why we are then so com¬ 
manded? It is this endeavor that makes us beings of 
infinite progression. The Nazarene did truly say, judge 
not, that ye he not judged; for the very judgment 
thou dost render to thy neighbor, thou wilt render to 
thyself. 

The tendency of love is to beget wisdom. But the 
darkness of our nature is such, that often we have not 
wisdom with our love. When our endeavor and faith 
have led us into sympathy with the angelic hosts, and 
we see something of our neighbors as they are, then 
shall we know how to approach them with our spiritual 
gems, and we shall not return from our labor weeping. 
But it is this constant endeavor that will give us strength 
and wisdom. Strive to do for thy fellows, and strive to 
do so in wisdom. When thou dost commence in love, 
thou hast much more wisdom than thou knowest. And 
when thou art in labor, thou wilt be surprised at God’s 
mercy in sustaining thee. Lonely and weeping, thou 
wilt first commence thy toil, but soon thy strength will 
be increased, and thou knowest that God and his minis¬ 
tering'spirits are with thee. And thy power and wis¬ 
dom increase so rapidly, that instead of weeping to 


40 


THE KINGDOM OF HEAVEN, 


find thyself alone in the world, thou dost rejoice because 
God is so good to thee, a sinner. Go, thou teacher, in 
love and wisdom, and learn what these things mean. 

7-12 : Whether we are conscious of it or not, we are 
constant seekers. That we are finite, should tell us that 
we are to seek continually. To seek, does not belong to 
one class of God’s intelligences more than to another. 
If we live in darkness, we do not seek truly, for we have 
no comprehension of any light beyond us. But still we 
are seekers, for it is a law of our existence. Ask thy¬ 
self how thou art seeking. Seek, and ye shall find, is a 
law in God’s universe, written on everything thou dost 
meet in thyself, or elsewhere, and hast thou been igno¬ 
rant of it ? Dost thou say it is not so, because in dark¬ 
ness thou hast sought, and received those things which 
darkness gives in return? The bright seraph is seek¬ 
ing the same as thou art, hut is happy in knowing thah 
in seeking he shall find. Thou dost not know this fact 
because thou hast not come out of the night that sur¬ 
rounds thee. Thou sayest thou believest this, because 
thy adopted High Priest hath so spoken. But this does 
nothing for thee unless thou hast had some experience. 
Without the will to do, belief and unbelief are the same 
thing. Dost thou say thou hast sought and cannot find ? 
Then thou dost accuse thy God of injustice; far, look at 
the insects, they seek and are continually finding. But 
suppose the bee goes to another and says, there is no 
honey in this flower, nor in this, and thus spends the day, 
canst thou say that the bee has fulfilled the law of its 
creation? This art thou constantly doing when thou 


OR THE GOLEDN AGE. 


41 


sayest'thou canst not find. This universe is full of pos¬ 
itive beauties; for them, seek continually. If thou 
goest to one neighbor and say, thou hast not the truth, 
and to another and say, this man hath spoken evil, thou 
hast been wandering in darkness all the day. Thou 
hast gathered no pearls for thyself or thy neighbor. 
Positive beauties, and the sweetest incense are constant¬ 
ly about thee, but thou knowest it not. If thou goest 
to thy neighbor, and say, all truth is in this, or in this, 
thou art presuming that thy love is the end of his pro¬ 
gression, when it is infinite love that produces endless 
progression. Thou art also judging thy neighbor, and 
if he accepts thy judgment, both will have restitution 
to make; for thou art positively hindering the .light 
that would shine. Thou must go to thy neighbor as 
angels come to thee, with positive spiritual gems ; then 
thou art seeking, and learning thy neighbor to seek. 
Say not, because thou art in night, thou canst not give 
good gifts to thy brother. The moment thou dost com¬ 
mence to give positive spiritual gifts, from that time all 
the evil in thee is shut up, and dost not go out reproduc¬ 
ing itself in others. And when thou art positively giv¬ 
ing, then dost thou know thou art positively seeking; 
because, for everything thou doest, thy Heavenly Pather 
repays thee an hundred fold. This is that method of 
seeking, by which you fulfil the law of spiritual attrac¬ 
tion and association. Becollect that when thou art in 
darkness, and art striving to give good gifts, thou art 
coming into sympathy with angels, who are fulfilling 
the law of their existence, who are constantly doing the 


42 


THE KINGDOM OF HEAVEN, 


same thing in God’s light. Speak not, then, of thy 
neighbor’s wrongs or evils, hut seek to circumscribe them 
by giving positive spiritual pearls. 

Dost thou say thou wilt go to thy neighbor and tell him 
he has not the truth, and thou wilt give him the truth? 
But perhaps thy neighbor has as much truth as thou 
hast. What wilt thou do then? Ye are both in dark¬ 
ness, and have not all the truth, but ye both have some 
truth. The better way is to give to him thy truth in 
love, and to receive from him also, and thou art con¬ 
stantly coming nearer the light; for from the increase 
of association, thou dost learn truth. The bright ser¬ 
aph cannot say he has all truth; if he does, he has lost 
all spiritual blessings. And thou, in darkness, dost thou 
say thou hast all truth, then thy darkness is growing 
upon thee. But if, in thy darkness, thou dost not obey 
the laws of spiritual attraction that will brings thee to 
light, thou art living in this law the same, and receiving 
the reward of thy depraved existence. 

Dost thou say there are some portions of God’s uni¬ 
verse in which we are not to seek for truth ? Then thou 
dost say, God is not a being of infinite love, for every 
thing that a being of infinite love has made is beautiful 
in its design, and is also necessary to our spiritual exist¬ 
ence. If thou dost say any of God’s works are forbid¬ 
den us, thou dost say we must stop in some points of 
our progression; thou dost say the hand that gives does 
not always receive; thou dost say that thy God art like 
thyself in darkness. Because people in their darkness 
did refuse to seek was the cause of the agony of the Naz- 


OR THE GOLDEN AGE. 


43 


arene in the garden of Gethsemane. Thou canst do 
nothing to debase thyself more than to say to thy neigh¬ 
bor, go no farther. When thou doest it, many bright 
angels go from thee. 

Do thou for thy neighbor as for thyself, and relieve 
thyself from all burdens. 

13-14: Our pathway is narrow when we attempt to 
leave our darkness, for it is night that surrounds us. 
And our depraved spiritual existence is reciprocating the 
laws that govern us. The tendency of every evil is to 
reproduce itself, and as thou hast many evils, thou art 
constantly giving them out, and art constantly receiving 
thy reward. If thou art doing things in pride, selfish¬ 
ness or fear, or for the gratification of passions, they are 
true in the doctrine of reciprocity and make their re¬ 
turns, and because the returns do not fill up thy spirit¬ 
ual nature, thou dost the more anxiously seek. It is a 
narrow pathway that leadeth thee from all these associa¬ 
tions to the light. Many a cross must thou take, and 
many a sad hour see before thou dost come into harmo¬ 
ny with the laws of thy being. But do not associate in 
thy mind toil with infinite progression. The sad hour 
is in coming from thy darkness. And often, looking 
from the night that surrounds thee, thou seest toil for¬ 
ever. There are blessings coming to thee in the midst 
of thy pathway, out of the night. But when thou hast 
reached the light, thou art living in the joys of constant 
blessings and wilt have no heavy hours, except from 
thy sympathetic nature, and these, in each moment of 
time, are constantly turning into spiritual gems. 


44 


TIIE KINGDOM OF HEAVEN, 


15-20: Evil produces evil continually, and good pro¬ 
duces good. No good can come from evil, no evil can 
come from good. But be tliy works evil, or be they 
good, thou art not out of God’s control. Every human 
being is constantly under control of Deity, through his 
ministering spirits. And thou doest nothing except 
God permits thee. God, through his ministering spirits, 
must call upon thee to do certain things; if he did not, 
thou wouldst not conform to the laws of thy spiritual 
being. Thou art a part of the sum of the universe be 
thou evil or he thou good; and thou, in reality, canst 
not remain stationary. To fill up the measure of divine 
control, thou must be called on to do certain things. 
Be thou evil, thou wilt do them after thy evil nature. 
I will say thou hast been impelled to do something for 
thy indigent neighbor, and thou art avaricious and thou 
dost regret every penny thou payest away; but it be¬ 
comes necessary in thy condition of control, that thou 
payest to thy neighbor one shilling in order to save 
five. Dost thou then say that good has come out of evil ? 
It is not so. The good was the result of the divine 
power that controlled thy avariciousness. No thanks 
are due to thee, and thy avarice has been doing 1 its evil 
work continually, while thou wast controlled to a good 
result. Wherever thou didst go, thy avarice was at 
work producing a like sensation. Thou evil one that 
dost rebel against thy God, thou art but fretting in the 
harness of divine control. Evil produces evil contin¬ 
ually, and cannot produce anything else, and this is the 
cause of the continued darkness that dwells among us. 


OR THE GOLDEN AGE. 


45 


War begets war, and anger begets anger; passion, pride 
and selfishness, beget the same ; but dost tbou remember 
that in the exercise of all these, thou canst not go out of 
God’s control; and if good takes place after the exercise 
of these evils, think not that the evil produced the good. 
Whatever thou soweth, that thou must reap. 

New condition brings thee under new laws. When 
thou hast come fully into God’s light in thy endless 
progression after, thou knowest no sorrow for sin, for 
thou hast no more transgression. The doctrine of giv¬ 
ing and receiving is anguish in thy depraved spiritual 
being, but when thou art in God’s light, it is joy and 
gladness. The laws of spiritual attraction and associa¬ 
tion must bring repentance and restitution to thee in thy 
darkness, and restore thee to that natural state in which 
God created thee. Thou seeker of truth, fear not; what 
is good, cometh from good. And do not think thou in- 
jurest the cause of truth by casting all evil from thee. 

21-29 : Whoever doeth the divine will is in sympathy 
with God and his angels. If thou dost come before any 
being of light in thy sins and expect the joys of Heav¬ 
en, they are not for thee ; in love will all beings of light 
speak to thee; but this love which thou shalt feel, shall 
say to thee, repent, repent! 

FAITH. 

Faith is the star which came to the child Jesus, that 
was constantly before him, that he saw through his 
daily toils and walks, that talked with him in his 


46 


THE KINGDOM OF HEAVEN, 


dreams, that led him into the mountain to wrestle with 
the old Adam, that led him to leave the night that 
surrounded him, that led him to go with joyful tidings to 
the poor, that led him to take upon himself their in¬ 
firmities and sicknesses, that gave him power to heal 
the sick, to raise the dead, to walk on the sea, to produce 
from one loaf a thousand for the famishing poor. We 
pray thee, 0, God, to let this star descend again to the 
earth. We know as it has once descended to a mortal 
child, that it can descend to all mortal children. We 
feel it written in the laws of the universe, we see it shin¬ 
ing on every being of light; we see the angel and the 
seraph, with this star that came to the infant Nazarene 
and feel that thou wilt, in thine own time, give it to 
all the children of earth! Let this star come. I see it 
shining with a new radiance and a new light at every 
succeeding morn and eve. I see it, as the flower that is 
ever blossoming, as the sun that is ever radiating. I 
see it always beautiful, hut ever surrounded with new 
and beautiful meteors on the shores of eternity. Our 
Father, let this star come to the earth again. Let 
earth’s children commence, not in darkness, hut in light. 
It will bo beautiful to commence in light on the earth. 
When we shall commence, then shall the star which the 
wise men followed from the east, descend to every infant 
child. Our Father, once do we know that this star has de¬ 
scended to a mortal child, and this does tell us that it 
shall descend to all mortal children. In this will we 
trust, although thou dost often slay us. 

We want faith to come from our darkness to light. 


OR THE GOLDEN AGE. 


47 


The star that came to the infant child Jesus will come 
to us when we are in a natural spiritual existence. Be¬ 
ing as we are in darkness, other spiritual gems must he 
given to us after our condition and after our light. It 
must remain with our true ministering friends, who 
know our point of progression, to send to us these gems 
of awakening. Much goes for faith that is not faith. 
With faith comes power; if thou hast not power thou 
hast not faith. To say that thou helievest, is not faith. 
The God in thee may tell thee thou mayst believe; hut 
this is not faith. Every condition of faith puts our be¬ 
ing in a new state of spiritual existence. We may 
believe that we may progress towards an infinite God, 
but it is not faith. Faith is a perception of light be¬ 
yond us, the very perception of which makes us gaze 
steadfastly towards that light. The moment we have 
faith, our spiritual being is changed. The moment we 
have faith, our errors and wrongs begin to retract. Thou 
mayst have faith and thou mayst lose it. In thy dark¬ 
ness, and without faith, dost thou ask how thou mayst 
obtain it ? Commence to toil with beings of light. Com¬ 
mence the work of angels, by going to the poor, and 
they will give to thee as quick as thou dost commence 
a look towards that light that in eternity shall permeate 
through thy being. Once commence this toil, and then 
thou shalt know that there is a light beyond thee. Thou 
must be brought to this light sometime. The laws of 
spiritual attraction and association are such that none 
can escape. Whatever thy sins are, remember that thou 
art under the control of a God. Thou must see sad and 


48 


THE KINGDOM OE HEAVEN, 


weary hours before thou canst overcome the world. The 
Nazarene wept in the garden of Gethsemane, under the 
acceptance of the Father’s will. So wilt thou shed tears 
in this life in the midst of darkness, before thou hast 
fully adopted the Father’s will. But do as thou wilt, 
thou canst not go away from the Father’s will; then go 
quickly and adopt this will as thine own. Faith doth 
bring to thee power. As fast as thou hast strength to 
receive, it is given. Dost thou think it. would be per¬ 
mitted to thee to remove mountains when thou art in sin ? 
Thou canst not, for thou art not in sympathy with thy 
God or His angels. But the power which faith gives, 
comes in its certainties, as does the revolution of the 
sun. Each new accession of faith tells to thee what 
thou canst do. And if thou art in possession of faith, 
thou knowest that thou hast the power. Faith is the 
certainty of God’s light beaming from beyond on the 
soul. Do thou the work in which angels are engaged, 
and they will show to you this light. Distrust, doubt 
and darkness will disappear if thou dost toil on. If 
thou art toiling with bleeding feet and aching heart, it 
does but tell thee thou art in darkness. But go thou on, 
and do angels’ work with the upward look, and if thou 
art often in tears, remember that the pure in heart are 
preparing for thee blessings. Thou must weep at times, 
because thou art learning to love. On, and fear not the 
scorn of the night about thee. Bemember, wherever 
thou art, thou art under God’s control. Those that scorn 
and persecute, are under God’s control. Remember that 
thy God does not go away from a striving child, but is 


Oil THE GOLDEN AGE. 


49 

ever coming nearer. And as thou art increasing in 
faith and power, thou wilt see by a necessary law of thy 
existence that the angelic host are increasing. This is 
because thy spiritual attraction is increasing. At each 
new step thou dost need new food, new help, and thou 
art coming into new laws of a higher existence. On, for 
the illimitable God. is thy Father. He loveth all things 
that He has made alike. He loveth thee as He loveth 
Himself. He. hath given to thee an infinite love for thy¬ 
self, that thou maysfr progress infinitely in His light. 
Weep and toil on in thy first strivings, if need be, and 
soon will poets from the spheres come and sing at thy 
side at twilight, and as each thought goes from thy soul, 
thou slialt see them taking form in garlands, lights and 
sparkling brilliants, that are to adorn thy future path¬ 
way. What canst thou not do with faith, when thou 
hast an infinite Father ? The Father loveth thee with an 
infinite love. Have faith and the mountains shall dis¬ 
appear, the waste places shall become beautiful, the ills 
of life shall not be, the lion and the lamb shall lie down 
together, the weak shall lead the mighty, and the mighty 
shall lead the weak; thou canst not receive any injury 
or pain, for angels are watching thee lest thou dash thy 
foot against a stone. Our Father doth prophecy that 
the star which came to the infant child Jesus, shall soon 
come to all the infants born of our earth ; in golden let¬ 
ters it is written in the laws that govern the angelic 
hosts, and in the laws of our own spiritual existence. 

4 


50 


THE KINGDOM OF HEAVEN, 


GIVING AND RECEIVING. 

Everything that exists has a positive and negative 
power. It exists in everything we call material and 
spiritual. This is the producing power; and the destruc¬ 
tive power, when we say things are destroyed, because 
they so appear to the sensuous eye. The positive power 
is constantly giving to the negative in every existence iu 
the universe. All existences in the universe have a posi¬ 
tive and negative rotation to each other. The mineral, 
the vegetable, the animal, the spiritual, all come into 
this relationship with each other. The blade of grass 
has its positive and negative side; the rock and the fowl 
have the same. So has everything in every minute re¬ 
lation of its existence. The apple upon the tree has its 
positive and negative side, and then as a whole it is 
positive or negative to another apple. A combination 
of circumstances may make it at one time negative to 
its neighbor, at another positive. The twig on which 
the apple grows has the same relation to the apple, and 
to everything else surrounding it. It is the same with 
the air we breathe, with the rain drop, the cloud, the 
lightning. It is the same with all spiritual being; it 
exists in thought, in the affections, in the passions, in 
the good and in the evil. Thus thou wilt see that every¬ 
thing in the universe of God gives and receives. 

The blade of grass grows, because the spirit of the 
blade is negative to the great universe of its natural 
spiritual attractions until it has reached its autumn; 
then it becomes positive to its relations, and hence the 


OR THE GOLDEN AGE. 


51 


return of the particles of matter to other formations. 
Thou canst make a malformation in the grass, bv 
bringing it into unnatural relations, or carrying it out 
of the sphere of its natural attractions. In doing this, 
thou dost bring it into some relation that is too posi¬ 
tive for it, or too negative. More than this also thou dost 
incorporate into it, from adverse positive and negative 
influences, something of the spirit power from whence 
those influences came. This will account for all the mal¬ 
formations that have taken place in our earth, in the 
mineral, vegetable, animal, and spiritual being. But 
the laws of spiritual attraction and association which 
connect everything that God has made, are the result of 
this positive and negative power. One day thou art pos¬ 
itive to thy neighbor, and at another time he is positive 
to thee. Thou mayst be positive to thy neighbor in 
love, and he positive to thee in wisdom, and so on through¬ 
out thy whole spiritual being. When thou meetest, the 
positive and negative are making exchanges; they are 
giving and receiving. The children of light who are 
in true harmonial relations, give and receive from all 
their positive and negative conditions and surroundings, 
in true conformity to this law, which is the divine will 
manifest in them. Their positive and negative condi¬ 
tions with themselves and their surroundings, produce 
that infinite variety of spiritual attractions which con¬ 
stantly give new joy. They never cease to progress, be¬ 
cause the spirit power in them is the infinite God. A 
child of light, with infinite love towards himself, has a 
never endless positive to that love which he is endeavor- 


52 THE KINGDOM OF HEAVEN, 

ing to bear towards his neighbor. Consequently, as ex¬ 
ists in him the spirit of the infinite God, he will never 
cease to progress. All these relations to a child of light 
are joys, because they are in true harmonial relations. 
But in a depraved spiritual existence, as with man, these 
relations of necessity often bring pain, although he 
may not know it fully until he comes to the. light, for 
the giving and receiving is ever an endeavor towards 
true relations, wherever it takes place. 

These positive and negative relations exist in direct re¬ 
lation and gradation from the coarsest thing in the ma¬ 
terial kingdom, up to the brightest spirituality ill the 
seraph. Then everything separate and of itself, bears 
a negative and positive relation to each other indirectly, 
in every possible method of computating the combination 
from the seraph to the coarsest tiling in the material 
kingdom. But the more remote the direct grada¬ 
tion, the less is the influence exerted in the directness of 
giving and receiving, as the sensuous eye beholds it. 
Bright and pure beings in the skies may wish to accom¬ 
plish ends on the earth; they are more powerful to ac¬ 
complish those ends than those below them; but they 
cannot act upon us in those gross and material ways, as 
those below them, therefore they act upon us through 
successive controls of the wills of those negative to them 
in their point of progression. The angel, in the sense 
we give and receive towards our fellow men, cannot give 
and receive with us. Still any positive virtue they have 
may reach us through the successive gradations of neg¬ 
atives below. Thou mayst become so susceptible as to 


OR THE GOLDEN AGE. 


53 


know that thou art giving and receiving in spiritual in¬ 
fluences with thy fellow men, and with progressed spirits. 
Now, although thou dost give and receive with the ser¬ 
aph, thou hast no refinement that can tell thee of it. 
Thou knowest that the light can comprehend the dark¬ 
ness, but that the darkness cannot comprehend the light, 
until that light hath dispelled the darkness. 

Thou wilt see that the doctrine of giving and receiv¬ 
ing, exists everywhere. That it exists as well in mal¬ 
formations of nature, as in our true relations. That it 
is a principle permeating through all parts of the uni¬ 
verse; that it is in and through everything. If all 
malformations that existed of any one kind, existed in¬ 
dependent of other relations, they must ever remain so. 
If we, in our depraved existence were exempt from the 
laws of spiritual attraction which range through the 
universe, we never should leave our darkness. But 
this cannot be. But in a depraved spiritual existence, 
our progression is a restoration first to a being of light; 
that is, to the true law of our spiritual being. In order 
to come from this darkness, thou must give and receive 
with those that are superior. But do not think that the 
good take your vices in exchange for their virtue. Thy 
vices are a malformation, and with a being of light, the 
tendency is to restore thee. The virtues of the good re¬ 
ceive new strength in the act of giving; it is consequent 
on the act of giving. The spiritual attraction between 
two beings, and one with positive goodness is to ele¬ 
vate ; between two, with one of positive evil, is to debase. 
To overcome evil, we must have virtues that have over- 


54 


THE KINGDOM OF HEAVEN, 


come the world, and have adopted the Father’s will, and 
are in full sympathy with beings of light. Yet all may 
do good, and are controlled to a certain extent for good. 
Now, dost thou ask how we all can do good ? It is by 
giving and receiving with positive virtues. If thou dost 
start with the intention to do thy neighbor good, thou 
hast done something. If thou dost show to thy neigh¬ 
bor that thy desire is to do him good, thou hast given 
to thyself and to him a spiritual gem, and thou know- 
est not what it will bring to thee in the Heavens. Our 
sensations do not develop to us always the return when 
w r e give, and this is because we are in darkness. If thou 
dost seek to be mercenary in thy gifts, and dost think 
that the return should come quickly, and is exclusively 
for thee, and not to be regiven to thy fellows, thou hast 
the reward of the mercenary giver. But thou mayst 
give, expecting a reward, and this reward shall be in 
the continued joy of regiving. If thou hast sufficient 
positiveness to give to the unthankful, thy reward is even 
greater, and it will show to thee that thou hast great 
strength of positive virtue, for the unthankful receiver 
has a powerful positiveness to overcome thee. When 
thou canst give to the unthankful and to those who per¬ 
secute thee, thou art fast approaching to the wisdom of 
the children of light. But if thou canst not give to 
them, it is the greatest evidence thou art in darkness, 
and art but reproducing among thy fellows thine own 
errors. But all are in darkness on our earth, and to 
those thou goest thou must see some evil, and thou wilt 
see them in proportion as thou hast approached the light 


OR THE GOLDEN AGE. 


55 


As thou dost approach the light thou dost see more sin. 
Then with every successive step, thou must have more 
strength and positiveness to thy virtues. 

If then thou goest to one who is evil, he must feel 
that thou hast truly a love for him, or thou wilt injure 
him and thyself. He will see that thou hast this love 
for him, if thou takest upon thyself all his infirmities 
that thy positive virtues will allow. 

Wilt thou understand now that it was in this way that 
the Nazarene toiled among men ? that no burden which 
he could take upon himself from the suffering poor he 
ever refused ? The result was sufficient strength to 
endure the cross. Nor was this all. The reward is 
beyond every human calculation. Those rewards may 
he reverberating millions and millions of times in their 
increase each successive moment now. Dost thou see 
that the Nazarene’s life was truly spent in giving and 
receiving. I think he was the natural man, sustaining 
true harmonial relations on the earth. He lived in the 
Golden Age. He did truly give to the world the doc¬ 
trine of giving and receiving, hut the world comprehend¬ 
ed him not. He was a being of light, such as we all 
shall he on the Eden earth in the Golden Age. 

What then is the work that God’s ministering angels 
proclaim thee in those days ? It is, that thou shalt 
■ truly give and receive, that thou with the angels shalt 
hear the cross of thy fellow men and the pure in heart 
come to thee in their own brightness, adorned with 
crowns and laurels, telling thee that the same gems are 
for all who truly give. We truly give when we give in 


56 


THE KINGDOM OF HEAVEN, 


pure love. When we give for love’s sake, we will take 
others’ infirmities. When those to whom we give have 
a little more strength, we can show them we are bear¬ 
ing their infirmities. They will soon take the cross 
away, and, in joy, show us some of their own handy 
work. This work must go on until we are beings of 
light. It is the work of our departed friends in the 
spheres, to become children of light, by taking each 
other’s infirmities. As their own spiritual development 
takes place, new chains and crosses do they behold in 
form about the persons of the more positively virtuous. 
These are seen as they have strength to bear them, and 
to take them away. Do not recoil if thou shalt see a 
mountain to be removed at first. Carry thou a shrub 
from the mountain, and thou shalt find joy in so doing. 
After thy own faith do these things, and know to a cer¬ 
tainty that for whatever thou doest thou shalt have thy 
reward. 


RESTORATION OF MALFORMATIONS. 

All the ills and evils of life have their source in 
depraved spiritual existence. Every malformation in 
nature is the result of trespass by the spirit. I mean 
every physical, organic and material ill in our earth, is 
the result of trespass on the laws of its being by spirits. 
Dost thou say then, as soon as we are acquainted with 
these laws we shall restore ourselves to nature, and that 
this is now the work of our philosophers ? But however 
much the philosopher may progress, he will never under- 


OR THE GOLDEN - AGE. 


57 


stand these laws, because they are infinite in their rela¬ 
tions and connections. The seraph, whose philosophic 
knowledge of the laws of attraction and association is so 
incalculably beyond anything on this earth that it cannot 
he measured, does not understand all the relations of a 
grain of sand, or the autumn leaf. Yet the seraph does not 
know any of the ills of life. Dost thou ask how these 
things.can he remedied ? The Nazarene has answered 
thee in the simplest language. Seek first the kingdom 
of Heaven, and all these things shall he ambled unto 
you. Ask thyself if thou hast had faith in this report ? 
Dost thou say the Nazarene did not understand philoso¬ 
phy ? But thou dost say this in darkness. A child of 
light does not read philosophy in schools, hut in the uni¬ 
verse where that philosophy exists. A child of light 
looks upon the flower, and in a few moments learns 
more than thou in darkness can in thy life time. But a 
child of light cannot understand all the laws which gov¬ 
ern the simplest things in this world, because they are 
infinite in their relations. An infinite God only does 
understand them. Philosophic knowledge, short of 
Deity, will not in our darkness exempt us from the ills 
of life. Yet a child of light on this earth would he 
exempt from these ills. Dost thou say the reason is 
that he lives in true harmonial relations ? Thou dost 
say truly, and he is in harmony with everything about 
him, because he is manifesting, in every step he takes, 
the Divine will respecting himself. The Divine will 
respecting every being of light guides them through 
all the infinite relations and connections that bind them 


58 


THE KINGDOM OF HEAVEN, 


to the universe. Dost thou see then that from our 
spiritual being, we must commence to restore everything 
that is wrong on our Eden earth ? Dost thou know 
that the infinite God is in thee ? In thy darkness thou 
art rebelling against the infinite God, because thou dost 
refuse to hear his voice. If we ever become the child¬ 
ren of light, it will be by adopting the divine will; and 
then it becomes impossible for us to dash our foot against 
a stone, for everything above and below and around us 
is in perfect affinity. Dost thou think the Nazarene un¬ 
derstood what he was saying when he said, seek first the 
kingdom of Heaven ? He being a child of light, dost 
thou think he made fancy speeches? Seek first the 
Father’s will, and all things shall be added unto you, is 
the true philosophy of ministering spirits to a world in 
darkness. To come out of all malformations, we must 
adopt the Father’s will as our own. Commencing from 
our spiritual being, we can reform and be restored to 
our natural relations. If thou hast not faith, say no 
more that the Nazarene is thy High Priest. But the 
moment thou hast faith, after the amount of that faith 
thou art made whole. And so thou wilt continue on un¬ 
til thou art a child of light. Every exercise of faith 
has changed thy spiritual existence. It is the spirit 
that forms thy mortal body. It is the spirit that forms 
the blade of grass, the tree, the lilies of the field and 
the fowls of the air. If the Father’s will is trespassed 
upon, the same spirit doth deform them. Shame came 
first to Eve, and then she found she was naked. If we 
are now living a depraved spiritual existence, and in the 


OR THE GOLDEN AGE. 


59 


midst of malformations, we never shall be restored ex¬ 
cept through our spiritual being. And as fast as our 
spiritual being goes towards the light will this restora¬ 
tion take place through every part of our being. After 
thy faith shalt thou be made whole. The divine will lead- 
eth thee into green pastures and by still waters. Remem¬ 
ber that faith is a perception of light, which when you 
have once seen, commences to direct thee in thy path¬ 
way. If thou couldst continue to wait for the develop¬ 
ment of all laws and relations to be made to thee, 
that thou mayst be free from the ills of life, thou 
wouldst be in eternal darkness. Thou who dost never 
seek the divine will, what art thou doing ? Art thou 
watching constantly on thy right hand and left, lest 
some accident befall thee? Dost thou know that thou 
canst not go out of God’s will and control, although thou 
dost thus fret thyself in his harness? But if thou wilt 
seek the Divine will, the very act has brought thee faith, 
and from the amount of thy faith thou art made whole. 
Dost thou say this throws away all philosophy and 
knowledge ? Thou art mistaken. It is but anJnvita- 
tion to go to the fountain head for knowledge and truth. 
Every law in the universe exists in thyself, because the 
infinite God liveth in thee. Do thou but progress in 
God’s light by the adoption of His will, and all these 
things shall come to thee. Thou art then but com¬ 
mencing to unfold the infinite laws of the universe to 
thyself. Dost thou think the Father knoweth of what 
thou hast need? In thy darkness, thou dost not know, 
because thou art in a depraved spiritual existence. 


60 


THE KINGDOM OF HEAVEN, 


Therefore, without ceasing, thou shoulclst ask that the 
Father’s will may he thine. The Nazarene was a child 
of light on our earth. And children of light shall again 
walk the earth, and he free from the ills of depraved 
spiritual existence, and all surrounding malformations. 

Thou child of darkness, wilt thou strive for this light? 
Thou art ever subject to these ills until thou dost adopt 
the Divine will. Dost thou say, when thou goest to the 
Heavens, thou wilt he free from the ills of life? i Thou 
art mistaken. Thou art never free from them until 
thou art a child of light. Thou art becoming freer 
from them every moment thou art approaching this con¬ 
dition. Dost thou say thou wilt wait until thou goest 
to the Heavens for them, thou wilt see more light? All 
this may be true, hut thou hast the more toil in con¬ 
sequence. Thou hast a natural existence on this earth ; 
the conditions of that existence must be fulfilled, whether 
thou art here or in the Heavens. Thou cansb fulfil this 
condition better when thou art' here than when thou art 
there. Repentance and restitution is easy here, but 
when thou hast left the dark earth, thou dost count m ny 
years on the shores of Eternity before thou canst restore 
to the darkness thou hast left the conditions of the Di¬ 
vine will manifest in thee. No being comes to thee and 
says that thou shalt remain so long here and then be an 
angel in the Heavens; thou dost find it in the Divine 
will thou hast there adopted. Did the Nazarene speak 
truly or falsely when he said: Seek first the kingdom of 
Heaven, and all these things shall be added unto thee ? 
Therefore ask not thy passions, thy pride, thy selfish- 


OR THE GOLDEN AGE. 


61 


ness, thy avarice, etc., what thou shalt do, hut the Divine 
will. Thou hast thy reward in this life, and a thousand 
fold in the life to come. 


HEALING DISEASES. 

Christ w T as a being of light. As he progressed in his 
ministry, his faith increased, and with the increase of 
faith, his spiritual existence was changing. This change 
was continually bringing Him to closer sympathy with 
God and His angels, and increasing His power to reach 
those in darkness. He increased in wonderful works 
towards the close of His life, but these works were not 
wonderful to the children of light, for nothing is impos¬ 
sible to God’s will. When thou art in the Divine will 
and hast faith, with it must come the power to do. 
Faith had brought this power to the Nazarene before he 
left the mountain, but he had done no work to chasten 
by which he could at once come into the meek condition 
of the angels. This is the reason why he had thoughts 
of using his power for strange purposes. Not but what 
this power would have soon ceased, had he done so, but 
the idea came to his mind, and he had it to wrestle with. 
This power could be only used in restoring things to 
their true relations. Even in nature, where things were 
out of their true relations, he could restore them by this 
power. So also among his fellow men, if they had faith. 
For their faith in the exercise of this power in the Naza¬ 
rene w'as the healing of their diseases. They could have 
faith in the exercise of this power, because they saw be- 


62 


THE KINGDOM OF HEAVEN, 


fore them, and felt the influence of the light he con¬ 
stantly carried about him. It was not surprising that 
they thought him God himself, for when he passed by 
them they felt a thousand new stains on their soul in 
consequence of departing from true relations. When 
they truly felt this, they could not help from having 
faith in being restored. And the being that can pro¬ 
duce this, cannot help from having the power of restoring. 
In restoring them, the Nazarene was hut nature’s phy¬ 
sician. And to us the most astonishing increase of pow¬ 
er in the Nazarene from the time of boyhood to his 
death, is but exhibiting to us the natural ratio of pro¬ 
gression of a child of light. Not that all would pro¬ 
gress in the same way, for all have different identities. 
In the Nazarene thou seest what a child of light may 
do, and we see in him what God created us all to be. 
And if we do not arrive at that point here, we have yet 
to reach it in the Heavens, before we can enter the Land 
of Beauty. Wilt thou now understand that it was faith 
in the individual that restored him to his natural rela¬ 
tions? After the amount of thy faith, thou must he 
made whole. Dost thou see that it is the spiritual being 
that healed the disease ? It is often when the individual 
had not sufficient faith that the Nazarene performed 
some little ceremony to produce faith. But if thou 
dost not come into contact with a child of light, thou 
canst not have this faith. In the healing of diseases, it 
is but the same progressive movement that thou dost 
take to go from the darkness to the light. At all times 
it is after thy faith thou art made whole. Faith changes 


OR THE GOLDEN AGE. 


63 


tliy spiritual existence, and it is spirit that forms every¬ 
thing into shape that the sensuous eye beholds. So 
thou seest we must have light to come out of our dark¬ 
ness, and the more light we truly see here, the sooner 
shall we he with the children of light. The Nazarene 
could say to the one healed and made whole: Thy sins 
are forgiven. So can every child of light say to one 
who comes from the darkness. Because, if thou art 
made whole, the child of light knows that thy sins are 
forgiven, or it could not be. It is thy faith that has 
made thee whole, and thou couldst not have had it unless 
thy sins were forgiven. Our progression from our dark¬ 
ness depends upon the amount of light we see. If we 
shall truly meet a child of the Golden Age, and have 
faith in the light that is shed upon us, we shall he made 
whole. The sensuous eye, meeting the Nazarene, was 
no light to the spiritual being. But it was such light as 
beamed on the young man who never before had felt 
any anxiety, but now asked: What lack I yet? Had 
he not met the Nazarene, he would probably have gone 
to his grave in peace. It is so with us; we are not 
much troubled about any light beyond us, because we do 
not see it. If we do not see this light, how can we have 
faith ? But a feeble ray of faith comes to us now and 
then, and in the proportion to the amount of it are we 
made whole. Our faith must be in proportion to the 
liffht we are made to behold. 

O 

Dost thou understand? Whoever sees the most light 
conies quickest into true relations. And we can only 
come into true relations except from our spiritual being. 


64 


THE KINGDOM OF HEAVEN, 


And this is bringing us to all truth when we approach 
the light, when we adopt the Father’s will. But it is 
not certain that a being cured of all his diseases by the 
Nazarene, was a child of light. He was simply placed 
in all his natural relations, as the natural man. He 
would be much exposed to the debasing influences of 
evil surroundings, and unless from this point he was con¬ 
stantly seeking new light, he would soon be on the broad 
highway. It would be the same with him as with one 
who has progressed with little faith, because he had not 
seen much light. 


MIRACLES OF THE NAZARENE. 

Thou wilt remember that with God nothing is impos¬ 
sible. According to the Nazarene’s faith, he must have 
power, not to change any harmonial relation, but to pro¬ 
duce it and to produce natural progression. That the 
Nazarene could walk on the sea, and that he could control * 
the winds, and feed the famishing thousands, and bring 
Lazarus from the dead, was an exercise of the same faith 
in himself that the sick exercised to become whole in his 
presence. The increasing faith in the light from be¬ 
yond, that came in its increase to the Nazarene, is to us 
incalculable. Wherever he went he felt the want of all 
true harmonial relations in everything that surrounded 
him. To feel this in his nature, was but the desire to 
make them true to their spiritual conditions; I mean, ■ 
everything in nature that he felt in his own susceptible 
condition to be wrong, he felt the desire to remedy. He 


OE THE GOLDEN AGE. 


65 


felt that everything in nature must some time come into 
true harmonial relations. He felt this from the har¬ 
mony of his own spiritual being. To no spiritual intel¬ 
ligence is there knowledge of wrong without a desire to 
make it right. And every spiritual intelligence has the 
power to make his true perceptions of wrong right, ac¬ 
cording to his amount of faith. Every being of intelli¬ 
gence on the earth has different degrees of power in 
righting wrong everywhere in nature. And we all pro¬ 
gress in these things as we approach the light. A child 
of light will progress in each successive moment in this 
faith and power more than we in our darkness can during 
our lifetime. 

You will recollect that while the Nazarene was a 
shining light to all who truly saw him, and therefore 
giving faith to them after their perception of that light, 
that worlds of light shone upon him in the same way. 
The farther we go towards the Infinite, the more does 
light increase. When thou goest to thy neighbor in 
love, and breathe upon him thy influence, and he repents 
of some sin through this power, thou hast done no more 
a miracle than a child of light has done in walking on 
the sea. I do not know all those infinite laws that sus¬ 
tained Jesus in walking on the sea, hut I know as much 
respecting it as I do of the laws by which thou hast 
brought light and faith to thy neighbor. But in speak¬ 
ing of the Nazarene as walking on the sea, or raising 
the dead, or feeding thousands of the famishing poor, I 
am hut showing to thee that regular and progressive 
faith which brings power to restore harmonial relations, 
5 


66 


THE KINGDOM OF HEAVEN, 


after its amount of progression. One man has more of 
this faith than another, consequently the greater power 
of control over all his surroundings. The reason why 
Christ did such wonderful things, is because he was 
more a child of light. 

But the Golden Age shall bring forth such children 
of light. And more wonderful than anything the earth 
has yet beheld, shall he their mighty works, because 
they shall find more faith, more light in their surround¬ 
ings, than fell to the lot of the lonely and persecuted 
Nazarene. There, work shall not cease, but shall go on 
and on until our earth is again the Eden earth from 
God’s own hand, and shall come to all the infant born, 
the same star that the wise men followed from the East. 
This is the light that shall direct our pathway, when we 
have fully adopted, and are manifesting through us the 
Father’s will. God’s ministering spirits have proclaim¬ 
ed the prophecy, for they have read it in golden letters, 
in the laws of our being. They are now engaged in 
the work. God is now sending to our earth the pure and 
spotless, to breathe upon us their influence, that we may 
see great light, and have greater faith. They hover 
about our darkness, and are sustained amidst our jour¬ 
ney discords by seraphic hands, who have followed them 
from their Land of Beauty. They have seen our dark¬ 
ness and proclaim that we shall be children of light. 
Without ceasing, they are beckoning, beckoning to us. 
In our darkness, they sing to us their songs. They 
bring to us from their bright bowers, flowers, garlands, 
and sparkling brilliants that in their homes never fade, 


OR THE GOLDEN AGE. 


67 


and scatter them about us in our pathway at night. 
Thus do they say they will call, although we hearken not 
at first. They will make a light here, and a light there. 
They will watch the lights they kindle, without ceasing, 
and feed them after their best endeavor, as the Father 
feeds his famishing children everywhere. They are 
constantly waiting to give the angels crown, the shep¬ 
herd’s rod, and the arrows of God’s quickening intelli¬ 
gence to the children of earth. While we walk in pride, 
while we scorn them for fear of the sovereign world of 
night, they pray for us. They say to us constantly, 
come, come, come. They tell us confidently that the 
light of Heaven shall dispel the darkness of earth. 
That the fires they kindle shall not go out, but that they 
shall increase, fed by their own angelic hands, until all 
the world shall see this light and come up into the moun¬ 
tain of God’s holiness; until the star that came to Jesus 
shall come to all the infant born of earth. 




























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BOOK II. 


THE AGES 

— OP — 

IRON SILYER AND GOLD. 










* W 




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# 



THE CREATION. 


God created the earth. God created everything we 
now see. God was the beginning of the spear of grass 
we see in Spring, because he was the author of all 
that infinite variety of laws connected with it, which 
entered into its spirit and produced it. The everlasting 
God is at work in creating just as much at one time as 
another. God is just as much at work creating our 
earth now, as He was four, ten or twenty thousand years 
ago ; and He was just as much at work then as now. 
God is ever the same, yesterday and forever the same. 
Our earth was horn into its present place of existence, 
the same as the spear of grass is horn into its place, also 
the same as the infant child is born into this natural 
kingdom. The spirit of our earth is its producer. The 
spirit of our earth is positive or negative, as the case 
may he, to other planets or earths. Our earth com¬ 
menced an infant, as the spear of grass, and it has been 
changing constantly through its spirit action, and will 
so continue to change until it reaches its autumn. Its 
spirit will go on increasing in beauty until it ceases 
to be negative to the great universal whole of growing 
worlds and planets, and then its present materiality must 
commence>to pass away. It is impossible to tell in what 
time our earth commenced to bring about itself its ma¬ 
terial ingredients from the universe. The record is kept 


72 


THE KINGDOM OF HEAVEN, 


of its birth and parentage, and there are angelic spirits 
that exercise great control over these matters. I think 
earths, planets and suns are the infant children of ad¬ 
vanced spirits, and that they are the result of their con¬ 
jugal loves. That back in old eternity, these things 
were as they are now. That among the uncountable 
planets, our earth is one among the whole, giving and 
receiving, and was born, nursed, cradled into existence, 
and is now growing after its own laws of spiritual being 
like all the rest. It commenced from the spirit, as does 
everything else; it is going on changing and growing, 
after its own method of its producing spirit, and so 
must continue, like every material existence. The infi¬ 
nite God is in our world, as He is in us, as also in the 
grass, in the tree, the shrub, in the lightning, and in 
the rain drop. You can go to no place where God is 
not. ' God is a spirit. All that the sensuous eye beholds 
is a manifestation of God’s spirit. Everything is under 
the control of the infinite laws of an infinite Creator. 
God is no more the creator of our world, than He is the 
creator of us, or of the spear of grass. But He is just 
as much the creator of one as the other. God is no 
more the creator of one thing than another that exists 
through the universe. Everything proceeds from spirit, 
and the whole universe of spirit in all its varieties, came 
from God, and is under the control of the laws of 
spiritual existence. These laws are the same yesterday 
and to-morrow. As they ever have been, they ever will be. 

Our earth, like everything else, has an infinite variety 
of positive and negative relations. This is that produc- 


Oil TIIE GOLDEN AGE. 


73 


ing power that will bring it to its autumn. But matter 
is not confined to the eternal round of spirit formations. 
Everything thou seest is spirit in one sense, for the 
coarsest thing we see and call material is becoming in 
each successive spirit formation more refined and is ap¬ 
proaching towards spirit. If thou dost say that what is 
now material must remain so in its present form, thou 
must he mistaken, for everything is progressive. In the 
strictest philosophy thou canst not say at any time what 
is spirit and what is not spirit, neither what is material 
and what is not material. The incense that comes from 
flowers we do not see, hut it is seen in form in the 
Heavens. And in a still more progressive state than 
the spheres above us, it is seen in more refined forms 
from the incense of the increase. 

I think the spirit of man is more refined than any 
other spirit of this earth. It is in one. sense the pro¬ 
gressive spirit of the earth, which first goes to the vege¬ 
table, then to the animal, and then to the man, all living 
after their own laws of spiritual existence. Dost thou 
now ask what can be done with the- coarsest material 
which must become spirit ? You will recollect that the 
more refined controls the grosser. That it is the spirit 
that makes the grass grow to the sensuous eye. Then 
what do we say of the coarsest material that exists in 
the universe ? Wilt thou not understand when I say 
that it has the infinite God within it, and that God is a 
spirit? Now wilt thou understand me as I proceed? 
In the coarsest material in the universe exists the infi¬ 
nite spirit. Consequently this material progresses to- 


74 


THE KINGDOM OF HEAVEN, 


wards that infinite spirit, because to that infinite spirit 
it is ever negative. In the same way everything below 
the spirit of man is progressing towards him, and every¬ 
thing below the angel is progressing towards him, and 
so on to the brightest seraph, and to the mighty spirits 
who produce infant earths, suns and universes like what 
we see. Dost thou understand me? that there can 
be nothing but what is progressing towards the infinite 
God, for the infinite God is in everything. 

How wonderful art thou, 0 God, and thy ways are 
past finding out. When we think of Thy immensity of 
control, of Thy invisible spirit, of Thy infinite love, 
we exclaim, what are we, that thou art mindful of us ! 
We pray thee continually that we may have more of 
that light and faith which shall the quicker change our 
spiritual existence and bring us nearer to Thy own infi¬ 
nite spirit. 

But do not think because the spirit of everything is 
going towards the infinite God, that the spirit of any 
one identity becomes lost, or that there will not always be 
the coarsest material in form as now. Malformations 
must cease from the laws of spiritual attraction and as¬ 
sociation. In our depraved state of spiritual existence, 
we hardly know what are malformations and what are 
not. But a child of light knows from his own suscep¬ 
tible nature, for whatever is not in harmony with his 
own being, is a malformation or in a state of depraved 
spiritual existence. It is the continued refinement of 
the spirit of the earth that produces its material changes. 
Everything that exists is going through this state of re- 


OR THE GOLDEN AGE. 


75 


finemenfc. But tliou wilt remember that the spirit of 
everything that does now exist in a true spiritual exist¬ 
ence will never lose its identity, but go on in this state 
of refinement. The spirit of the earth will live forever, 
so also the spirit of the tree, the flower, the fowl of the 
air and the beast of the field. Their spiritual refine¬ 
ment is going on through the laws of spiritual attract¬ 
ion and association, for nothing that exists in this uni¬ 
verse but must come under these laws. And everything 
that is spirit, that comes under these laws, cannot be 
lost to the universe of spirit. Dost thou now ask how 
everything on this earth progressing towards man, if 
it is not to become of itself man, is to retain its own 
identity ? But the identity of spirit in any formation 
cannot be lost. If it can be lost in one thing it can be 
lost in another. If the spirit of grass is a true forma¬ 
tion, it can no more be lost than the spirit of the bright¬ 
est seraph, for thou must recollect that the infinite God 
dwells in both, and is the commencement of the devel- 
oping power in one as in the other. If we say the 
spirit of the grass does cease, we must say that God is 
changeable and does not teach us endless progression. 
If thou canst show me anything that in its progression 
stops, in its spirit identity or any other, thou dost say that 
thou thyself dost not progress nor any other spiritual ex¬ 
istence. Dost thou ask now again how all these things 
progress towards man and the infinite God ? There is 
developed spirit below man and developed spirit above 
him, and thou wilt recollect that everything in the uni¬ 
verse goes to make up the infinite variety of positives 


76 


THE KINGDOM OF HEAVEN, 


and negatives, each acting on the other after their own 
development to produce their own correct spiritual 
manhood. Everything we see on the earth with the sen¬ 
suous eye has a spiritual development below that of 
man. I wish you to recollect that I am speaking of 
things in their true harmonial relations. But all spirit 
that is beneath man, as well as all spirit that is above 
him in its development, he cannot live without. All 
beneath him is constantly approaching towards him in 
its regular gradations of support, fulfilling the laws of 
spiritual attraction and association by their positive and 
negative influences. They fulfil with us also to the ut¬ 
most extent the doctrine of giving and receiving. All 
spirit beneath us is absolutely necessary to our existence, 
and so also are we to all spirit to make up the full com¬ 
plement of giving and receiving necessary to the exists 
ence of each one and all. Dost thou now see if we are 
not in true harmonial relations, that our tendency is to 
debase all spiritual being beneath us. This we have 
done, but more towards the spirit life of those things 
immediately near us. The lion and the lamb would 
now lie down together if they were both living after 
their true spiritual existence. The fowls of the air 
would not fly when we approach them, or from each 
other, or from anything else, were they and ourselves 
living in true harmonial relations. Dost thou say that 
this is not so, then thou sayest there is no Heaven, for 
Heaven is harmony, and is where the lion and the lamb 
lie down together, and earth's Golden Age must bring 
it here. 


OR THE GOLDEN AGE. 


77 


As all spiritual being on this earth below man in its 
gradations is necessary to his spiritual existence here, so 
must it ever be necessary to his spiritual existence 
throughout eternity. All spiritual existence that now 
exists, from the coarsest material in its gradations, up 
to the seraph, is necessary to the seraph's existence. 
Dost thou understand'? I mean every spirit, wherever 
found beneath the seraph, be it the rock, the grass, the 
fowl, the man, or the angel, is necessary to the exist¬ 
ence of that seraph in all its gradations of advance¬ 
ment. So also is the seraph necessary to the exist¬ 
ence of all these things. Dost thou understand me 
now ? Dost thou see that whatever exists in the 
form of spirit development below man, is ever neces¬ 
sary to his existence here and hereafter, and that it is 
also necessary to the existence of man, in all its gra¬ 
dations of advancement towards the infinite God, after 
its own identity of development ? As man develops as a 
child of light in the Heavens, these new spirit forms, 
refined also from their change to a higher existence, 
form the same links beneath him there, that they do in 
their present form beneath us here. But ever bear in 
mind that nothing of spirit that does exist can ever 
cease to exist in its own identity, for the infinite God is 
in one identity as in another. And remember that no 
spirit existence, be it the rock, the grass, or the fowl of 
the air, having true harmonial relations, can ever 
cease its existence, because it sustains an infinite variety 
of relations towards everything in the universe of God. 
God is refining everything, because thou canst go to no 


78 


THE KINGDOM OF HEAVEN, 


place where God is not. The seraph is refining every 
thing beneath him, the angel the same, so also man, the 
animal, the vegetable, the mineral, and all absolutely 
necessary to each other, and ever necessary. Everything 
below man in spirit existence, approaches man as it is 
constantly approaching the infinite God, so also with 
the angel and seraph. If thou sayest it is not so, then 
thou sayest God is not in them. 

Thou wilt now see there can be no creation different • 
from that we see in the lilies of the field, or in the fowls 
of the air, or in ourselves. That earths, suns and plan¬ 
ets, as also everything else, are formed from spirit exist¬ 
ence, and once being produced can never cease. If 
the objection should come into thy mind, that infinity is 
not large enougli to contain them all, thou must multi¬ 
ply thy conceptions of infinity to an infinite extent. 

Man is the end of all progressive spirit on the earth, 
at least he is so as far the sensuous eye can see. But 
when the spirit of earth was born, to the sensuous eye 
she must have presented a crude appearance. But at 
her birth she was sustaining true harmonial relations. 
The spirit of earth could not grow and become refined, 
until all that is upon the earth — I mean all that have 
true spirit formations on the earth, in the true parents 
of all that now exist — should he born with it. Every 
spirit formation from man to the earth itself, is co-exis¬ 
tent with the earth. Otherwise the earth could not be 
born, for its existence was dependent upon all these 
other existences. And all these other existences were 
also dependent on the existence of the. earth, and each, 


OR THE GOLDEN AGE. 


79 


and every one dependent on the existence of the other; 
therefore all were co-existent on the earth with each 
other. I do not know what is the true form of every¬ 
thing that existed, hearing its true harmonial relations. 
I do not know what these forms were when they were 
born into existence ; hut the children of light know, for 
they can see everything in their true forms. Thou must 
remember that the children of light are all in unison, 
that everything they produce must have a true spiritual 
existence. From conj ugal love, we cannot produce things 
in unison with each other on the earth, because we are 
in darkness. But the most advanced children of light, 
can thus mingle their spirits together in unison of har¬ 
monial love. I think earths and planets are produced 
in this way, and everything that is thus produced must 
have a true spiritual existence. I think when the spirit 
of earth commenced, and all other spirit existence con¬ 
nected with it, up to man, that the progress of growth was 
rapid, and very soon the earth saw its Eden. Indeed it was 
its Eden from its infancy up to its manhood. I think 
that in this Eden, the earth was filled with men and 
women, in true harmonial relations, who were children 
of light, and that since that time, earth has known her 
depraved spiritual existence; and this depravity in exis¬ 
tence through all the earth has been caused by the de¬ 
basement of man’s spiritual existence, which is the end 
of all spirit existence in the earth. 

If earths and planets are produced by spirit commu¬ 
nion of the advanced children of light, thou must remem¬ 
ber that it would be the will of God manifest through 


80 


THE KINGDOM OF HEAVEN, 


them. In our darkness we see nothing that is above 
us ; in our darkness we have not adopted the Divine will, 
therefore we know nothing of that power that comes to 
the children of light. Thou shouldst also bear in mind 
the astonishing progression of the Nazarene, who was a 
child of light during thirty years existence on our earth. 
So mighty were his works that people said he was 
himself the 11 infinite God.” That the Nazarene came 
into our earth in the midst of depraved spirit existences, 
in everything surrounding him, and himself being a 
child of light, is but an earnest that the Eden of our 
earth shall again appear. This will be the Golden Age. 
The spirit vision of the Nazarene saw the Golden Age, 
or the Kingdom of Heaven. Thou must recollect that 
the sensuous eye has seen nothing in our world but what 
belongs to it, that the true place of Christ’s existence 
was on the earth. When the earth shall be restored to 
her Eden, all shall be like him. The Nazarene was 
that light which the Eden has transmitted down to our 
times, which is an earnest that it shall again appear, 
for so did this child of light prophecy. 

CONTINUATION OF THE SAME SUBJECT. 

The following was written by seeing the words before 
me, and by impression : 

The life of the world commenced with the pure angelic 
spirits in the third ether of the Heavens. The life of 
the world had its commencement in the union of their 
harmonial loves. The earth was without form and void. 


OR THE GOLDEN AGE. 


81 


It commenced in infancy, was cradled to a child by its 
godfathers, and thence to mature manhood. It is now in 
its old age, for its manhood is passed. But its spirit life 
will never cease. It has an old age and is decaying. 
This decay of the earth is in its material — that the sen¬ 
suous .eye beholds. The earth will always have its in¬ 
habitants, but their change takes place with the earth's 
change. The earth is full of meteoric lights which burst 
in their maturity, and shed out halos of light. These 
lights have ever been in the earth from its infancy, and 
are its motive spirits which refine and bring it to ma¬ 
turity. They receive and retain power after their 
growth and locality, and communicate this power to the 
spirit earth. They are the spiritual gems which the 
earth gathers towards her harvesting, and which in their 
turn quicken, and give her new life. The earth has 
now commenced on her third and last stage of material 
existence. The Iron, the Silver, and the Golden Age 
are all that belong to earth, in her material existence. 
She has now commenced her Golden Age, and will con¬ 
tinue in it, until her material existence shall pass away. 
But the spirit of the earth will live forever. The earth's 
spirit goes through her forms like all sensuous substan¬ 
ces. She lives and decays in her forms, like all things 
else. She is the manifestation of the loves of the an¬ 
gelic spirits, and has an inward spirit like everything 
else that exists. The earth is now beyond her maturity, 
and is approaching the time when she must throw off 
the mortal to put on immortality. The earth has 
had these lights increasing from her infancy; they are 
6 


82 


THE KINGDOM OF HEAVEN, 


now shedding their halos of light, and will continue to 
increase in so doing until the spirit earth shall pass to 
her own place among the spirit earths of God’s infinity. 
The spirit earth has its attractions from its own Morn¬ 
ing Land. She forms a link in the great chain of plan¬ 
ets on towards the infinite God. 

She has the same relation to her own bright places of 
beauty in the heavens as man has to his, the insect to his, 
and the spear of grass to its own, and everything after its 
kind. The earth has had her spirit home in her own heav¬ 
ens. There she must go after the completion of her Golden 
Age. This Golden Age is for everything on the earth, 
and everything above the earth connected with it that 
ever has been, or ever will be connected with it. The 
Golden Age is not only for earth’s children, but extends 
through all the heavens connected with the earth. 
These lights after their kind dwell in the earth, and 
above the earth, and all through the earth’s heavens. 
They are quickening lights from their own angelic 
sources. They come as the mighty war horse, as the 
forked lightning of the skies, more powerful than the 
crushing of worlds, to bring the earth to the end of its 
Golden Age. Soon all upon the earth must show that 
a mighty God liveth. All this is but the manifestation 
of God’s will, for everything is under His power of con¬ 
trol. God reigneth. His power is illimitable, and He 
controlletb all things in the heavens, and in the earths. 
Say not, child of earth, that God does not reign, for God 
reigneth. Say not thou doest things after thine own 
will, for God willeth; say not thou walkest after the 


» 


OR THE GOLDEN AGE. 83 

✓ 

counsels of thy heart, for God controlleth thee ; God is a 
God omnipotent. 

The darkness of earth must cease. These lights 
cannot be withstood. From the highest heavens sur¬ 
rounding the earth, they are seen, seen with the greater 
intensity by the more spiritual; and they will quicken 
man. They will show to him that sin is a fearful thing. 
That sin is darkness, and not spirituality. That sin is 
impurity, and not the light of the skies. That sin is sad¬ 
ness, and not the joy of heaven. That sin is sorrow, 
that dwells not with the child of light. That sin is a 
broken reed, that is shaken in every wind that blows. 
That sin is a bark on the sea that has lost its rudder. 
That sin is a mountain covered with snow and ice. That 
sin is a tree blasted in its spring time. That sin is an 
infant child crying for the breast that hath no nourish¬ 
ment. That sin is a dog that howls at his master’s 
friends. That sin is a tree of poison that withers all 
that comes near it. That sin is darkness, and darkness 
continually. That sin lives in darkness. That sin hates 
the light. That sin cannot bear the eye of the pure in 
heart. That sin tries to go away from the mountain of 
God’s holiness. That sin trembles and shakes. That 
sin is terrible before the great Jehovah. That sin is 
night that goeth round the earth to get out of the light. 
Hearken, ye that have ears to hear, old and young, 
maidens and youths, commence and fear to sin; for 
these lights shall show all these things. These lights were 
first seen in the highest heavens; they are each mo¬ 
ment coming nearer the dark earth. It is written in 


84 


THE KINGDOM OF HEAVEN, 


the Golden Age that earth shall see these lights, 
and seeing them shall tremble, and ask for the way of 
salvation. The armies that desolate the earth shall rule 
no more, shall cease to burn villages and cities, shall 
cease to pierce their fellow man with the sword. 

No one shall say to his brother, thou fool, because 
this light is shining. No one shall come up to the altar 
vith gifts, and have hatred against his brother, for this 
light is shining. No one shall seek his neighbor’s wife 
to destroy her, for this light is shining. No one shall 
carry away the toil of others, for this light is shining. 
None shall say, I own this and I own that, for this light 
is shining. None shall defile themselves during the 
day, or during the night, for the light is shining. None 
shall cry out unto God with long prayers, for this light 
is shining. None shall build palaces of costly worship, 
for this light is shining. 

But a new army of warriors shall appear, and they 
shall come in golden armor, because they belong to the 
Golden Age, and have seen the light that is for the earth. 
They shall be mighty warriors. They shall have 
mighty helmets and mighty shields. No flames can 
char them, no sword shall pierce them. The armor was 
made before the old eternal worlds. It is the natural 
panoply of the angelic hosts who are born into the 
truth. Such an army shall come to the earth, an 
army such as earth has never seen, an army that 
earth cannot fight against, an army that shall use 
mountains for their bastions, shall use the polar ice 
for their shells, shall use the arrows from quickened 


OR THE GOLDEN AGE. 


85 


spirits for their lances, shall use the power of God’s truth 
for their bullets. They will fight in the whirlwind and in 
the summer breeze, they will fight in the night and in 
the daytime, they will fight on the mountain and in 
the valley, they will fight in the prisons and in the 
palaces, and earth’s children shall say, Lo here and lo 
there has been a man in golden armor, and he turned 
me away, for I could not withstand him. This army 
shall go to the poor and tell them they are dependant 
on God, and not on the Nick. This army shall go to 
the slaves and tell them that angels take their chains 
and wear them. This army shall go to the oppressed 
and say, with your cries, Your loved departed are rearing 
heavenly mansions. This army shall go. to the Nick 
and say, Your strong boxes will be brought before you in 
the midst of light. This army shall go to the bigots 
and say, Fight no more against the living God. This 
army shall go the heathen and say, The God ye ignorant¬ 
ly worship, we declare unto you. This army shall know 
no defeat, hut shall fight on and on while God’s light 
shall increase its shining, until the holy mountain shall 
be seen from everywhere, until all men in their darkness 
shall cry out, Our God he praised, this is the holy moun¬ 
tain ; the earth is changing, and the light of God’s coun¬ 
tenance is beaming on us. 

Thus shall they do in the Golden Age. Who shall 
withstand the men of golden armor ? Come thou child 
of earth, and fear not to come from thy darkness. Say 
not thou wilt follow thy fathers, for in grief we tell thee 
that they persecuted the prophets. Say not that as it is 


86 


THE KINGDOM OF HEAVEN, 


now it shall ever he. Earth shall change, and pass to 
her spirit home in the heavens. Come thou up with oil 
burning in thy lamps, or there will he weeping and 
gnashing of teeth. If thou heedest not this light, thy 
darkness becomes an outer darkness. Thy darkness can¬ 
not always be, for light is shining, it is coming to thee 
from thine own heavens above. Many of thy friends 
have heard the angels talk about it, and they come to tell 
fhee. They pray God without ceasing that thou mayst 
hearken to their voices. They come with all the light 
they have to thee, because they see these lights above 
and hear the angels talk of them. They intercept thee 
here, and they intercept thee in thy pathway. They 
bring a flower and then a gem from their home, which 
they try to give thee. They watch and pray over thee 
in thy darkness, because they have seen these lights 
and have heard the angels talk of them. If thou dost 
accept one flower or gem, in joy they improvise a new 
song to sing. Their love grows brighter and brighter 
as they do these things, and they are but going on to be 
angels. Their love shall become like the sun which 
shineth on the just and unjust. It is like the incense 
of flowers and the dew of morn. They cry come. They 
see brides and bridegrooms waiting for you in the heav¬ 
ens. They are toiling with a love thou canst not com¬ 
prehend, and they sing to thee, although they know that 
thou canst not hear, but the lights are shining, and thou 
shalt hear by and by. 

Earth shall come out of this darkness. She cannot go 
to her spirit home in her own heavens until she has come 


OR THE GOLDEN AGE. 


87 


into her own light. And all that is about the earth must 
come into its own light. This is the work of the Golden 
Age which has now begun. The Golden Age is the last 
of the material earth, and the earth shall then go to her 
place in her own heavens. The brightness of these 
lights shall increase, and none shall he able to withstand 
them. These shall shine in their quickening power and 
beam on the dark earth, and none shall be able to with¬ 
stand them. These lights shall shine, until all that 
goeth to and fro on the earth, until the vegetable and 
animal kingdom shall feel its heat. God he praised for 
this light of the Golden Age. 

CREATION OF MAN. 

Man came with the earth. Man came down from the 
heavens with the earth, and goeth hack to the heavens. 
Man sprang from the angel in the third ether, with 
the earth, and with everything that the earth contains. 
Man, and everything the earth contains, hath its Iron, 
Silver and Golden Age on the earth. Man came with 
the earth. The earth could not he without man, nor 
man without the earth. Man was a product of the har- 
monial loves of the angels with the earth, and so also 
was everything else on it. Man is like the plant, and 
like the tree and the beasts of the field. He strayeth 
over the earth and the earth nourishes him. Man was 
made for the earth and the earth for man, and all things 
in them for each other. The growth of man was after 
the fashion of the plant and of the flower; there is al- 


88 


THE KINGDOM OF HEAVEN, 


ways a seed time and harvest. It is so with man, so 
with earth and so with the plant. The harvest is now 
coming for all that is on the earth, the harvest is ripen¬ 
ing after the growth of the spirit earth. Everything 
hath its spring and autumn. First in its own little 
hour, then after the times and seasons of the controls 
above it. Man has his spring and autumn from infan¬ 
cy to old age, another spring and autumn in the cycles 
of years that belong to the spirit earth, again in the in¬ 
creased cycles of years that belong to the controls above 
the earth, and thus does it go on and on through 
eternity. 

The autumn of man, after the fashion of the spirit 
earth, is now at hand. No one can stay these things, 
for infinity controls them. Infinity is the moving 
power. Infinity is the light that shineth. Infinity is 
the power of truth that quickeneth. Infinity is the 
spirit that moveth things on the still waters. Infinity 
is the wisdom that commences things in atoms. Infin¬ 
ity is the love that unfolds atoms to universes. Infin¬ 
ity is the life of all things. Infinity is the action of 
light on the darkness. Infinity is the will that controll¬ 
ed the forked lightning. Infinity is the power increas¬ 
ing that shall bring the Golden Age to all things con¬ 
nected with the earth, and carry them to their own 
heavens. Infinity is the power that came from the third 
ether and made the infant earth. Infinity rolleth on, 
commenced behind all the eternal worlds, and will roll 
on beyond them. 

Man is perfected by the spirit earth, and the spirit 


OR THE GOLDEN AGE. 


89 


earth by the man, and all things else in like manner. 
Man came from the earth. Earth nourished the spirit 
of man. The spirit of earth nourishes everything on 
the earth. The material of the earth nourishes all the 
material above and surrounding: the earth. The earth 
is a shining light with the meteors, as spiritual gems 
that have accumulated about her spirit in her autumn. 
The autumn of the earth and all things on it, is now 
dawning. Man has come to this autumn of his first 
control on the earth. In the cycles of years man has 
his infancy and his autumn. He has his life on the 
earth from the first of the Iron, to the end of the Golden 
Age. Another infancy and another autumn shall be 
known hereafter; The life of man shall b6 computed 
after the number of his infant births and autumnal 
endings. Man hath his power to do, to will and act, 
from the meteoric lights that shine about him. These 
meteoric lights shine upon him constantly, but they are 
a feeble ray in his darkness. But as the autumn of the 
spirit earth approaches, these lights k shine brighter upon 
him ; so also does man in this autumn see the increaee 
of that light, for he is more susceptible to its influences. 
Man is more susceptible to light in the Golden Age of 
the earth, than in her infancy, or Iron Age. This is 
that new spring and autumn of man’s life on the earth 
that he’is more susceptible to the meteoric lights which 
have been increasing in fervor as he has been maturing 
through the influence of the spirit earth through her 
cycles of years. 

Man in his creation came with the earth, and the 


90 


THE KINGDOM OF HEAVEN, 


eartli nourished him. Man was a germinal seed belong¬ 
ing to the earth, that had its spirit likeness from the 
angelic spirits, who were the godfathers of the earth 
and all that belongs to it. Man thus came as did the 
plant, the tree, the flower and the fowl of the air. Each 
and all of these things commenced at their birth to 
nourish each other, and their birth was all at the 
same time. The spirit earth contained in itself the 
spirit seed from which all that is on it, in true harmo- 
nial relations, sprang. But all was in infancy at the 
birth. 


THE IKON AGE. 

The earth was fluid at first. But as the meteoric 
lights began to quicken its spirit, everything that ye 
now see upon the earth began to appear. Not in all 
their multiplicity. There was the spirit germinal seed 
in the earth of everything that is now on the earth. 
Each one of its kind of all that inhabit the earth was 
the spirit seed, the male and female. They were all 
born with the earth, and the earth produced them of 
their kind from the immediate action of her meteoric 
lights. When the first manhood of all these things 
came, each one in its own season, they all commenced to 
reproduce of their kind. This took place with everything, 
the mineral, the vegetable, the animal and the human. 
Each one approached its autumn after its own time and 
season, and all after their true harmonial relations. But 
as man had only his mate woman, when he came to his 


OR THE GOLDEN AGE. 


91 


manhood he only required but little of the earth’s sur¬ 
face to sustain him in animal life. But before man 
could have his spring and autumn, spring and au¬ 
tumn of things below him had taken place many and 
many a time. All in the vegetable kingdom had had 
their spring and autumn, and consequently had pro¬ 
duced of their kind many thousand times. So with the 
animal, but not as often as the vegetable. The mineral 
on the earth’s surface had increased after the same ratio. 
By the time man had had his, all below him had re¬ 
produced sufficiently to sustain him and his progeny as 
they should increase. The mineral, vegetable, animal 
and human, all increased in this proportion. All hav¬ 
ing their own times of spring and autumn after their 
own spirit development, and each in such a ratio as to 
sustain all above and all below. 

Thus everything in the earth, from its seed, went on 
increasing; and more of the mineral kingdom came 
out of the fluid of the infant earth. The increase of 
everything on the earth has taken place after the laws 
of demand and supply. The terms “ demand, and sup¬ 
ply” are used relatively, for in speaking of the earth’s 
increase, they only tell of the true harmonial demand 
that is ready with a supply. The earth’s increase in 
her surface, and in everything that was upon her, took 
place each after its own spirit development from the 
twin germinal that was born with the earth. The 
constant increase of the earth until it came to its manhood 
is the Iron Age. This is the spring of the earth’s life; 
the same as that we call spring of her seasons; the 


92 


THE KINGDOM OP HEAVEN, 


same also as the spring of the bud, until it is the full 
blown rose; the same also as our youth, until we arrive 
at manhood. The earth has had its spring, or its Iron 
Age. 


THE SILVER AGE. 

The Silver Age commences from the Iron. The Sil¬ 
ver Age has its commencement in the Irop, and is the 
budding manhood of the earth; so is it the budding 
manhood of the meteoric lights, for these are the spirit¬ 
ual gems of the earth.. These meteoric lights in the 
budding manhood of earth commence to shine more 
brilliantly. They come out of the cloud that covers 
them more and more, and their outer form assumes its 
manhood. These meteoric lights quicken the spirit 
earth and show its manhood. These meteoric lights shine 
with a new brilliancy as the earth’s age increases. They 
produced one budding child from the spirit earth, to whom 
the spiritual star of the heavens descended. This child 
was Jesus Christ. The Silver age could not understand 
the meaning of the spiritual star. And there was not 
quickening power enough to bring the same star from 
the heavens to all the infant born of the Silver Age. 
This spiritual star that came to one in earth’s Silver 
Age, shall come to all in her Golden Age. No more 
could the quickening power of the angelic spirits do in 
earth’s manhood. The earth’s progress was not sufficient 
to comprehend. She could not understand. Yet this 
star must needs come, and the Son of Man must needs 


OR THE GOLDEN AGE. 


93 


live, to show to earth’s children what they shall he that 
they may earnestly strive to apprehend the increasing 
power of the metoric lights, which now show the Golden 
Age. The Silver Age is between seed time and harvest, 
when the reaper beholdeth in the growing stock a prophe¬ 
cy of what it shall he. So do the angelic spirits, who 
produced the earth from their harmonial loves, look up¬ 
on the world and its inhabitants in its Silver Age. It 
is the ripening of the spiritual gems of the meteoric 
lights, by which these great harvesters look forward to 
their reaping. The Silver Age is coming to the plant, 
to the flower, to the fowl of the air, to the animal and 
human in their own little hour of spiritual development 
in all ways. So does it belong to our earth in the same 
manner. 


GOLDEN AGE. 

Earth’s material manhood is passing away. Old age 
is approaching. She has her likeness in everything 
that exists on her surface, and about her. She has her 
likeness in the stars seen above, in everything that 
exists in the universe of God. She has the spirit of God 
within, as has everything else that is in the universe. 
The spirit of the living God is a quickening power. 
Everything must approach the Divine Essence. The 
spirit of the living God is a life-acting power in every¬ 
thing that exists, and shows that nothing that is can 
cease to exist. Man in darkness, dost thou think of the 
spirit of the livingGod that liveth in thee ? This spirit 


94 


THE KINGDOM OF HEAVEN, 


is a quickening, a life-acting power. Onward, toward 
Deity, is written on everything that exists. Thou art 
marching towards thy God, is written in the stars and in 
the earth, is seen in the grass and in the fowls of the air, 
in the brightest light of the heavens and in the dark¬ 
ness of the earth. Earth must throw off its mortality, 
and put on immortality. It must have its spring and au¬ 
tumn, its seed time and harvest. The great farmers in 
the third ether are preparing for this harvest. They 
have seen the meteoric lights, and they know that the 
autumn is coming. Therefore, earth itself shall ripen, 
and man on the earth shall ripen, and all above, about 
and below the earth shall ripen, for the great farmers 
of the third ether are coming to reap. They sowed the 
seed in the spring time, and after the laws of their spir¬ 
itual existence, and now the harvesting is at hand in 
the manifestation of the Divine will through them. They 
say their child, the earth, shall be plucked and cleansed, 
and be brought to the heavens of her new seed time 
and harvest. What sayest thou, man in darkness, that 
the earth has not its seed time and harvest ? That there 
are not great farmers in the heavens ? That she must 
not leave her mortality to put on immortality ? That 
the material earth is not like the flower, the fowl of the 
air, and the beast of the field? That the spirit of 
the living God is not in her ? That the living God is 
not a quickening power to draw everything towards Him¬ 
self ? But each grain of sand beneath thy feet says this to 
thee. The rocks and the running streams say this to thee. 
The earth’s surface and the waters of the deep say this 


. OR THE GOLDEN AGE. 


95 


to thee. The green grass, the lilies and the flowers say 
this to thee. The beasts of the field, and the fowls of 
the air say this to you. Thine own spirit life, and the 
spirit life of everything says this to thee. The loved de¬ 
parted, and the angels say this to thee. The meteoric 
lights in the heavens and in the earth, and so do the 
'great farmers of the third ether say this to thee. Noth¬ 
ing that thou canst touch, nothing that thou canst see, 
nothing that thou canst hear, and nothing thou canst 
smell, but teachetli thee that this is so. 

The seed time and harvest were written in the laws of 
the universe of God, long before the old eternal worlds, 
and were written there never to cease, for anything 
that does exist in the heaven of heavens. The seed 
time has been for the earth ; she has had her noonday, 
and the harvesting is at hand. 

This is the prophecy that we proclaim to the children 
of earth, that the dawn of the Golden Age is now. 
This we know from the meteoric lights, this doth come 
from our highest heaven, and they have it there from 
the farmers of the third ether. The Golden Age is the 
harvesting. All above and around the earth shall come 
to give it light. Light shall shine from everything. 
The men in golden armor shall come, for they belong 
to the Golden Age, and they shall show the earth’s chil¬ 
dren light. They shall show that there is light in the 
grain of sand and in the mustard seed; in the flowers 
and the lilies; in the mountains, rocks and rivers; in 
the forked lightning and in the thunder; in the grass 
of the valley and in the snow and ice of the mountain; 


96 


TIIE KINGDOM OF HEAVEN, 


in the night and in the day; in thy pathway on the 
plains, and in thy pathway in the cities; among the un¬ 
thankful poor, and among the haughty rich ; in the spirit 
life that flows in everything that doth exist in the uni¬ 
verse of God. 

There is light in everything, for the infinite God is in 
everything. And this also will the man in golden ar¬ 
mor show to the children of earth. They will say the 
infinite God is in thy waste places, and in thy crowd¬ 
ed thoroughfares; is with thee at thy lying down, and 
thy rising up. They will say to the children of 
earth, the infinite God dwelleth in him thou hatest; the 
infinite God is in the worm thou dost trample beneath 
thy feet; the infinite God is in the men of thy dark 
dungeons; the infinite God is in the lily, the fowls of 
the air, and in the beasts of the field. They will tell 
thee that the infinite God and eternity is for everything 
that now exists. That whatever thou hast met here, 
thou shalt meet again, for the infinite God is in every¬ 
thing. 

Angel brides shall come and talk of God’s infinite 
love. They will teach of true harmony, true relations, 
and of purity of heart. They will tell about the in¬ 
creasing brightness of love, as thou dost go on towards in¬ 
finity. They will say to man and woman, do thou come 
together as the flowers and the lilies of the fields. In 
thy tears, they will sing the love songs of heaven. In 
thy lying down they will come about thee with the in¬ 
cense of flowers. They will tell of joys thou knowest 
not, to bring thee from thy corruptions. 


OR THE GOLDEN AGE. 


97 


Bridegrooms will also come with golden hair, for they 
also belong to the Golden Age. They shall he seen hy 
the maidens of the dark earth, and they will pray that 
they may love as the bridegroom loveth. They will 
talk about the blessing of the poor in spirit, and the 
pure in heart. They will send their spiritual gems, such 
as arrows, doves and golden chariots, to tempt their 
brides in darkness to come up to their light. They will 
watch and pray without ceasing, and know no rest from 
their toil. Bright and beautiful shall he their panoply. 
A star shall shine from a wreath of flowers about their 
forehead. The sin and sorrow of the dark earth, they 
will have never known. They will weep when the mar¬ 
riage feast approaches, to find their bride in darkness. 
Then they will know that thus it is, that the dark earth 
may receive light. They will take upon themselves all 
infirmities, and teach others to do the same. Thus will 
they labor, thus will they toil for the dark earth. 

Dost thou say in thy darkness that these things can¬ 
not he ? In the heavens above, angel brides and angel 
bridegrooms have sought their mates in the spheres be¬ 
low. And now, in the Golden Age, in the harvesting of 
the earth, in the bright shining of the meteoric lights, 
will they seek them in the dark earth. 

And other lights shall come to earth too numerous to 
mention. They shall he seen on the right hand and on 
the left, they shall he constantly about the pathway of 
man, for the Golden Age for everything in and about 
the earth is going on, and everything must have its own 
light after its own spiritual development. 

7 


98 


THE KINGDOM OF HEAVEN, 


With these teachers and these lights a new earth shall 
appear. The same as the prophets of old saw in their 
spirit vision, the same as the Nazarene saw, and the 
same as the angels showed to St. John. Then shall he 
the time of the children of light. They shall not know 
the mortal ills of life, for sin and transgression shall 
pass away. All evil shall pass away, because the Fath¬ 
er's will shall be accepted. The children of light shall 
do mighty deeds, more than has ever been seen or been 
recorded on the earth. A star from the heavens shall 
come to the infant born of all the children of light, as 
it did to the Nazarene. Their faith in God shall he to 
them as sight. 

Thus do we prophesy to you of the Golden Age which 
now dawns upon the earth. And this do we say, that 
the Golden Age is not for thee alone, but for the earth, 
and for everything that exists on the earth, and also for 
everything that exists in the heavens of the earth. 
The spirit of everything that exists shall throw off its 
garments, for the angelic spirits of the third ether are 
preparing for the harvest. 

REVIEW OF WHAT HAS BEEN WRITTEN. 

From what has been written I gather the following: 

That everything that exists has its Iron, Silver and 
Golden Age. That these three periods are the seed 
time, summer and autumn of everything. That every¬ 
thing has these periods, first under its own individual 
growth, and then under the growth of a higher controll- 


OR THE GOLDEN AGE. 


99 


ing power, and then in connection with that again un¬ 
der the control of the next higher. The Iron, Silver, 
or Golden Age is constantly going on with the plant, 
the fowl, the man, the earth and the universe. Each 
one of these hath its own hour of seed time and harvest, 
and then it hath it again after the seed time and harvest 
of higher control, each in their true harmonial relations. 
The spirit of the blade of grass has its seed time and 
harvest in a few months, or its Iron, Silver and Golden 
Age; its next seed time and harvest would take many 
years, and must take place after or with the Iron, Sil¬ 
ver and Golden Age of something else. Then again in 
its progress will it have a new cycle of increased years 
of the three periods under the control of the next high¬ 
er alliance. But thou wilt hear in mind that from the 
longest to the shortest they are all in absolute connec¬ 
tion. Thou wilt also remember that with every Iron, Sil¬ 
ver and Golden Age of all spirit that takes place, there 
is a new refinement of spirit. I may term them suc¬ 
cessive new births, in which a mortality is thrown off to 
put on immortality. New times and seasons are devel¬ 
oped in every Iron, Silver and Golden Age of spirit. 
This reveals to thee progress in the grain of sand, in 
the flowers and lilies of the field, in the animal creation 
and in thine own spirit existence. That the life of the 
flower does but reveal to thee the life of the universe. 
The scrolls but tell thee to look and see in everything 
thou canst behold the prophecy that it has now made of 
the Golden Age. It says to thee, say not that the earth 
has not its seed time and harvest. If thou dost say so, 



100 


THE KINGDOM OF HEAVEN, 


thou dost say that one thing in nature dost belie the 
other. This cannot he, for everything is marching to¬ 
wards the infinite God. Heed thou the prophecy that 
comes from everything thou seest. 

The scrolls also reveal that as has man his spiritual 
gems sent to quicken him, so has everything else in na¬ 
ture, the spirit earth, the plant and the fowl of the air. 
The meteoric lights are spiritual gems of the earth, the 
same as the star was a spiritual gem to the Hazarene. 
These great spiritual gems of the earth must bring all 
that hath spirit existence on and above the earth their 
true harmonial spiritual gems. 

Every spirit existence hath its true mate. They have 
ever sought each other in the different spheres above, 
they shall now come to the earth to seek their own here. 

Light is increasing on the earth, for the Golden Age 
is dawning. The great cycles of years for our earth, as 
seen by the sensuous eye, shall he as the yellow leaf of 
autumn. The great harvesters have seen the ripening 
of the earth and all that is connected with it. In their 
threshing and gleaning they will thoroughly purge 
their floors. The tares must he separated from the 
wheat, for they proclaim, with the earth’s vintage shall 
come the great day of harvesting for God’s souls. 


BOOK III. 


ONE FAMILY 

— IN' — 

HEAYEN AND EARTH. 






























































































































































GOOD AND EVIL. 


All love came from God. Man cannot love as God 
loves, therefore man is finite. It is the power of love 
developing that makes man the angel. Man must in¬ 
crease in love, or he cannot progress. Man, in true har- 
monial relations increasing in love, is the true progress 
towards God. It was thus the Nazarene increased in 
love, for he was a child of light. In the progress of 
a child of light there is no wrong at any time, because 
a child of light is finite, and must go towards the infi¬ 
nite God. But if a child of light should exchange his love 
at manhood for his love at childhood, then there would 
he positive wrong. There is evil with a child of light 
in the sense that he cannot love as God loves. There is 
no evil with the child of light that asks for repentance 
and restitution, because he commits no sin against the 
laws of progress. His spiritual existence is in true har¬ 
mony, for he is fulfilling the laws of spiritual attraction 
and association. There is a negative evil dwelling with¬ 
in, which is constantly decreasing by his great positive 
light. But thou must remember that if a child of light 
could accept his earlier love for his later, there would be 
positive evil and wrong. A child of light knows then 
what is evil and what is good. 

The development of love on our earth has not been 
left to chance. Indeed, all our relations, in a state of 


104 


THE KINGDOM OF HEAVEN, 


depraved spiritual existence, sliow us in feeble endeav¬ 
ors trying to fulfil the law of love and progress. I will 
go back to the first pair in the commencement of the 
Iron Age. They were living in true harmonial rela¬ 
tions with themselves and with everything surrounding 
them. Everything they beheld gave them equal delight 
and equal love. They loved the soil of the earth, the 
lilies of the field, the fowls of the air, and the animals, 
for all administered to their happiness, and they ad¬ 
ministered to the happiness of each one and all. Their 
first progress of love from this was when the first infant 
horn had been given them. With the first infant com¬ 
menced the brotherhood of man. When the infant 
came, how deeply they loved it. It taught them to love 
more deeply themselves and everything surroundiifg 
them. Precious and beautiful everything appeared 
when they felt the first breath of the infant horn. I do 
not think they ever thought this infant, in manhood like 
themselves, would take or rob them of any portion of the 
earth’s vintage. When the next infant horn came, 
there was a new increase in the law of love, a new in¬ 
crease in the brotherhood. The parents could now go 
on and acquire positive love by teaching the two to love 
each other, and also to love themselves as they loved 
them. Thus on and on, in true harmonial relations, 
would the family increase, and their love also. We 
gather from this that the Adam and Eve of our world 
must have known good and evil. But you will hear in 
mind that the evil was negative, and that they knew 
nothing of good and evil until they had advanced in the 


OR THE GOLDEN AGE. 


105 


progress of love. This was no evil to be repented of, 
but an evil to which they could not return. 

Parents, children and brothers are now all over the 
earth, but what do they teach ? One is, in our true har- 
monial relations, no more our brother than another. 
One is no more our sister, our father or child than 
another. If thou hast a brother, and hast learned a 
new love, it is but to tell thee that all on the earth are 
thy brothers, and that thou shalt love them the same. 
Thy sister and thy brother are but to teach thee how to 
love all thy brothers and sisters. Dost thou say that 
this is unnatural and cannot be ? then thou art not 
trying to imitate thy God, for he loveth all things 
alike. God does not say to thee love thy brother and 
sister less, but love all thy brothers and sisters in the 
same manner, for thou hast now the means of approach¬ 
ing thy God with a new love. Hast thou a child ? thou 
lovest it; but it is no more thy child than the child of 
the universal brotherhood of man. It was given to thee 
for progress in love, thus fulfilling the laws of progres¬ 
sion in the increase and in love. From our deepest love 
do we learn a new love towards all that God has made. 
Thou hast not been left in this world to learn love by 
chance, but thy teachers are about thee constantly. 
Dost thou say thou canst not love the world as thou lov¬ 
est thy child ? How is it when thy child is taken from 
thee to the heavens ? it has but changed mothers, and 
some being is there learning to love all spiritual exist¬ 
ence by means of its infant breath. Dost thou say that 
they can love better there than here ? thou dost say 


106 


THE KINGDOM OF HEAVEN, 


truly, for they do not neglect these teachers in the prog¬ 
ress of love. Dost thou look hack to the Adam and 
Eve ? and while they were on the earth did they love their 
children’s children less, or did each new increase give 
them a new law of love ? Thou dost not own thy infant 
child, it belongs to God the same as does everything 
that exists. All spiritual intelligences are as much its 
real parents as thou art, and there are millions of bright 
beings in the heavens that love it with a better love 
than thou dost. 

But when we go hack to the first commencement of 
the Iron Age, and see everything that has spirit life in 
true harmonial relation, we ask what is the effect of 
this new law of love that came to the Adam and Eve of 
our race? When the first infant born was given them, 
their spiritual existence had changed, for they had a 
new love. Then by the laws of spiritual attraction and 
association, everything around them must change. Man 
being the superior being on the earth, must control all 
spirit being beneath him. From the commencement of 
the new love of Adam and Eve, everything in tire ani¬ 
mal, vegetable and mineral would assume a more pos¬ 
itive hearing. Not but I think the law of progress in 
all spirit below Adam and Eve was as ready for this 
change as they were with their new and positive love. 
For everything had been in true harmonial progress for 
this end, and this end in true harmonial progress for 
everything else. Everything in nature began to assume 
more positive relations, and with this first step of prog¬ 
ress came the knowledge of good and evil. There weie 


OR THE GOLDEN AGE. 


107 


two dispensations, the old love and the new love. To 
return to the old love was now a positive evil. After 
this method must good and evil have been known, if they 
lived in true liarmonial relations. And I think they 
must have lived in true hannonial relations; for until 
they had obtained this positive power there was no more 
temptation for a depraved spiritual existence than there 
was in the lilies of the field, or in the fowls of the air. 
Thou wilt see that every mother who has a new infant 
given intp her hands, from the laws of spiritual attrac¬ 
tion and association, invites all the world to come up and 
share in this new love. What can I say now, only that 
man has not kept progress in the new teachings of love 
that have been sent to him. There can be hut one infinity. 
All that infinity has made must he finite, and all finite 
beings must progress towards infinity. We know good 
and evil because we know progression ; if thou sayest we 
do not know progression, then thou sayest we do not know 
good and evil. 

But the good and evil that belongs to beings in their 
harmonial relations, are not the good and evil that belongs 
to depraved spiritual existence. For the evil that belongs 
to the children of light is ever negative, and never re¬ 
quires repentance and restitution. It is ever happiness 
with no accessions of joy. But with the knowledge of 
good and evil, came also the knowledge of a depraved 
spiritual existence. In a depraved spiritual existence 
all evil is posititive, and for it there must be repentance 
and restitution. A depraved spiritual existence is a life 
below that of our first parents, for it is a departure from 


108 


THE KINGDOM OF HEAVEN, 


true harmonial relations. Take all tlie knowledge that 
we now possess, I do not think it amounted to anything 
in comparison to the true information possessed by Adam 
and Eve, when they had taken their first step in progress, 
and had accepted its true teachings. I go on to a more 
advanced period in the Iron Age, and say that if any one 
of the numerous descendants of the Adam and Eve did not 
fully accept the teachers that were constantly about 
them, and thus go on in the law of progress, from that 
moment their depraved spiritual existence commenced. 
Every man and woman were under the same law of prog¬ 
ress and love as was the Adam and Eve and their chil¬ 
dren ; every new infant born must be equally a child, 
brother and sister to all that lived. This came as a di¬ 
rect invitation from the law of spiritual attraction and 
association. Whoever did not acknowledge the law of 
progress and of love, commenced a depraved spiritual ex¬ 
istence, and from the laws of spiritual attraction invited 
all others to do the same, for no one can go out of the 
laws of spiritual existence. 

I will trace a depraved spiritual existence in this way. 
All were living in true relations, all were brothers, sis¬ 
ters, parents and children. All knew good and evil in 
the adult age, because all had made progress in the law 
of love. But the evil they knew was the old dispensa¬ 
tion left behind to which they could not return. To know 
evil in its negative form was to know it in its positive 
form, or at least to know of it, for to return to their neg¬ 
ative evils would be a positive wrong. I will say that 
one man in his reflection commenced to doubt—and to 


OR THE GOLDEN AGE. 


109 


doubt is to fear, and to fear is to lose faith — that the 
increase of the earth’s vintage would be sufficient for the 
human race. The moment he had done this he rebelled 
against God, and lost faith in His infinite wisdom and 
love. He must be turned out of the pathway of his nat¬ 
ural progress. But he belongs to the brotherhood as 
much as before, and from the laws of spiritual attraction 
commenced to reproduce this same evil, which now be- 
. came positive, and for which in some day he must repent 
and make restitution. His want of faith may cause him 
to draw lines around a number of acres and think to ap¬ 
propriate them to his own use; and he may think himself 
certainly safe with these acres, let the children of men 
increase as fast as they may. But what has he done by 
doing this ? By the laws of spiritual attraction and as¬ 
sociation he has invited every man and woman on the 
face of the earth to do the same. I will say every one 
accepts the invitation, and the result will show that the 
economy of the Everlasting will fall far short of what 
man deems sufficient in his depraved existence.' Two- 
thirds of the race by this act are deprived of the earth’s 
vintage and begin to feel a dependence on their brother 
man, and not on God. The immediate consequence of 
this is all the evils we now see on the earth. The laws 
of spiritual existence are the same, but they cannot pro¬ 
duce true progress and love. The desire of progress and 
love exists in every human being the same as before; 
but in the man who has made a mark around his acres, 
from the magnetic attraction of everything about him, 
his progress is to extend those marks and thus to increase 


110 


THE KINGDOM OF HEAVEN, 


a depraved love. The first infant born that is given to 
him awakens a new love, but instead of this new love 
leading him to approach nearer the infinite God, by lov¬ 
ing more the human family, he increases his depravity 
by loving less; for with this increase of family he thinks 
he must extend his landmarks again. With a depraved 
spiritual existence come cowardice, fear, passion, anger, 
and every malignant feeling that is contrary to the law 
of love. With the first man that doubted, came the 
depravity that keeps us from the light of heaven. 

A depraved spiritual existence is perpetuated in an in¬ 
finite variety of ways. I will say that the first man 
that doubted and commenced to draw a line around his 
acres, and thus trespassed on the brotherhood by a posi¬ 
tive evil, must come under the laws of repentance and 
restitution, for he has departed from true harmonial re¬ 
lations. This positive evil reveals to his progressive 
brothers and sisters the doctrine of repentance and resti¬ 
tution. They seeing that restitution is necessary, know¬ 
ing from their true relations that a positive wrong is in 
their midst, go to work to remedy the evil as all true 
spiritual beings must. I will say that they administer 
punishment by hanging the offender. But all that par¬ 
ticipate in the hanging, directly or indirectly, in sympathy 
or in act, commence a depraved spiritual existence. For 
whatever they may do to the depraved man who has 
lost faith, it is his own work to make restitution, and in 
the act of repentance and restitution is the punishment. 
They have only sent him into the spheres to do what he 
should have done on the earth. But they departed from 


OR THE GOLDEN AGE. 


Ill 


the law of love, for if each one of them had asked 
themselves, if my son or my daughter had done this, 
would I mete out the same punishment ? they would 
have said no. Their natural affection would have for¬ 
bidden it; and this very son and daughter were given that 
they might know this brighter love towards the whole 
brotherhood. Dost thou know what would he the result 
of this ? Thou must remember that the law of spirit¬ 
ual attraction and the innate desire of progress, is the 
same in depraved spiritual existence as in true harmo- 
nial relations. They departed from the laws of love by 
first judging their brother, and then by hanging him, 
and thus invited themselves and every one else to do the 
same thing. If thou canst judge thy neighbor in one 
thing, thou canst judge him in all things. If we can 
administer hanging it must come under the law of prog¬ 
ress and of love. Under the natural result of spiritual 
attraction, this would cause every man to carry a hal¬ 
ter ready to administer to the next brother offender, and 
would cause men to be on the watch for faults that they 
might judge their brothers, and would cause them to 
teach their children how to hang and judge. For all 
that thou doest that comes under the true law of prog¬ 
ress, thou canst increase in doing, and it will make thee 
a child of light. Thou must always bear in mind that 
it is only by increase of love that thou canst become an 
angel. To be finite and to come under the law of prog¬ 
ress and of love, thou must know good and evil. The 
brighter love to which thou art constantly attaining is 
telling thee of a negative evil thou art leaving behind. 


112 


THE KINGDOM OF HEAVEN, 


If thou dost return, thou dost then commit a positive 
wrong and hast commenced a depraved life for which 
thou hast repentance and restitution to make. 

The man who doubts has fears. The first man who 
doubted in God’s wisdom and infinite love, lost the faith 
that would lead him to the heavens, and commenced a 
depraved existence. If he doubted God in one relation 
he must doubt Him in all. If he feared the increase of 
his brothers and sisters, he would also fear the increase 
of the animal creation ; he would fear that the acres that 
he had circumscribed would not produce; he would fear 
that his brother man, the beast of the field and the fowl 
of the air, would trespass on his lands; then again, look¬ 
ing at the huge animals of the forest, seeing their 
strength, he would fear that he might himself he destroy¬ 
ed. Thou seest that he is desiring progress, hut not 
under the law of love, and for all that he is now learning 
and progressing in, he has repentance and restitution to 
make. But under the law of spiritual attraction, by 
fearing the animal he invites the animal to devour him ; 
by fearing his brother he invites him to he a thief after his 
own law; and the tendency of his depravity is to change 
the spiritual existence of everything under him. Dost 
thou say that man is now progressing ? To progress, 
man must first learn the law of love. Man cannot 
progress until his spiritual existence is going towards 
the Everlasting. Why then are the waste and desolate 
places of the earth? Why do the fowls of the air fly 
from us, and from each other ? Why do we tremble at 
the lion’s growl, and the elephant’s tramp ? It is the 


OR THE GOLDEN AGE. 


113 


depraved spiritual existence of man that has brought all 
these things. Man must become a child of light before 
he can be restored. The fowls of the air and the beasts 
of the field can teach us purity. Man was made to con¬ 
trol them and to attract them towards the infinite God. 
Man, instead of being the true spiritual attraction for 
everything below him, has gone beneath their state 
of purity, and may learn of them. Accept all the 
teachers that are about thee, and as thou hast doubted 
the infinite wisdom of God, doubt it no longer; and if 
thou hast a brother and sister, love them deeply, and 
through that love, learn to love thy brothers and sisters 
everywhere. If thou hast a child thou mayst love it, 
but accept the new awakening under the law of love, 
that God hath given thee ; and do thou love all the world 
with a brighter love, and do thou invite all the w r orld to 
love as thou lovest. 


A PROPHECY. 

I see before me a picture which reveals: —That the 
western hemisphere at the northern temperate and frigid 
zones shall in the course of time commence to increase, 
more land coming from the water. I see, also, in this 
vicinity, more light than in any other part of the earth. 
That some of the islands of the sea shall also commence 
to increase in the same way. That the ice and snow at 
the North Pole shall commence to diminish. That a 
narrow neck of land runs towards the pole from the con¬ 
tinent, and this shall be seen first going from Behrings’ 
8 


114 


THE KINGDOM OF HEAVEN, 


Straits, and it shall lead many to suppose that there is no 
passage by water, from ocean to ocean. That in the 
course of time a passage will he made by vessels go¬ 
ing from the Atlantic to the Pacific. I think, from this, 
that the commencement of the depraved spiritual exist¬ 
ence of man checked the spirit earth from bringing 
more land to her surface, and that this was the effect of 
man’s depravity through the laws of spiritual attrac¬ 
tion. 

LANGUAGE. 

Language is spirit talking with spirit — soul mingling 
with soul. Language is developed through love. Through 
love, spirit learns to talk to spirit, learns to convey un¬ 
mistakably all impressions. Through the language of 
the harmonial child, every inward thought, every thrill 
of delight, every emotion of the affections, and every 
preception of beauty is conveyed to another child of 
light of the same development in its own heaven of 
truth and purity of conception — spirit mingling with 
spirit, conveying its own perceptions of truth, beauty and 
heaven, to kindred spirits. It will be beautiful to learn 
how to talk, so that when we weep for ecstatic joy, others 
shall weep with us and know why we weep ; that when 
the sweet song of the pure in heart reaches us, our hearts 
also shall have like thrills and emotions as come from 
the heart of our angel brother or sister ; when music 
shall be performed by seraphic hands, their bliss shall be 
our bliss. Our Father, we pray that we may learn how 


OR THE &OLDEN AGE. 


115 


to talk, that heaven may reach us and we may hear the 
language of the pure in heart. We pray that we may 
hear the language of thy poet children, and read their 
songs from their golden books. We pray that we may 
hear the language of ihe explorers of the universe, and 
the seekers of thy truth among the children of light. 
If our depravity and degradation is such that we can 
not hear this language, permit us fully to anticipate, 
through faith, this conversation among the just made per¬ 
fect. Father, we will pray for this without ceasing, and 
if we must cut off our right hand or our left, or be 
nailed on the cross, we will account it joy that we may 
learn how to talk — how to mingle with the spirits of 
the pure in heart. 

Dost thou say that our language is good, and if we 
wish to talk intelligibly, we must learn more of the 
rules in schools? that if we will teach all the world 
through the most approved lexicons we shall then 
understand and apprehend each other? But thou wilt 
then as often say as now, my neighbor does not under¬ 
stand me; I said so and so, but he understood me so 
and so. Then dost thou say, to make the matter plainer, 
we must compare our lexicons, and if they are in fault 
we will lay them aside and obtain new ones ? But then 
thou wilt say, my neighbor attaches a different degree 
of intensity to this word than myself; we agreed to help 
the poor alike, and he has given half of all he had to 
them, while I did not intend to give so much. Thou 
canst not learn to talk through articulate sounds alone. 
How great is thy poverty when thou dost undertake to 


116 THE KINGDOM OF HEAVEN, 

"understand the language of thy brother and thy sister 
through the explained definitions of the sounds they 
make. If thou dost not also hear the spirit that is 
talking to thee, how great is thy poverty. Yet in thy 
depraved spiritual existence it is not much more thou 
hearest. And as thou dost seek to apprehend the mean¬ 
ing of thy fellows more, and to he more distinctly un¬ 
derstood thyself, wilt thou go to the learned produc¬ 
tions of scholars who have set hounds and limits to the 
meanings of sounds that come from thy brother? 
Canst thou express in sound the beauty of a summer 
morn ? Canst thou express in sound the music of the 
angels? What canst thou convey to thy brother of 
beauty, truth and heaven, as thou seest it, by means of 
sounds alone ? With the best helps of the public of 
letters thou mayst, in thy depravity, speak to a million 
of thy brothers ; yet thou hast conveyed a different senti¬ 
ment to each one of the million. Dost thou now ask 
how shall we learn to talk ? Language is developed 
through the law of love. It is often the infant 
that cannot lisp the word mother, knows more of 
language than thyself, for all the impressions it does ob¬ 
tain it has correctly. Suppose thy infant is afflict¬ 
ed with pain, thou dost not know the cause of its sor¬ 
row, because thou hast not language. When thou 
art smoothing the dying pillow of thy brother, as soon 
as his V4>cal organs are useless, thou canst not talk with 
him, for thou hast no language. And when he can ar¬ 
ticulate sounds he asks thee to do this and to do that, 
and thou dost in some measure do different than he an- 


OR THE GOLDEN AGE. 


117 


ticipated, for spirit does not mingle with spirit and thou 
canst not understand. Through love thou canst learn 
to talk. The brighter thy love, the more dost thou 
learn of true language. The language of the children 
of light is developed after the amount of their faith and 
love. The nearer thou dost come to thy true harmonial 
relations, the more will thy spirit mingle with the spirits 
of the pure in heart. Do thou hut learn this through 
thy belief, and thou hast joy above all the joy the 
senses can give. The nearer thou dost approach the 
everlasting God and his angels, the more dost thou know 
of true language. Discords repel. If thou liatest one 
whom thy brother loveth, how can spirit mingle with 
spirit ? how can soul convey its life, its vitality, to a kin¬ 
dred soul ? Thy loved ones in the spheres and the an¬ 
gels are trying to learn thee how to talk, for through 
language they can tell thee of the glories of their home. 

For this reason do they say to thee, do thou progress 
after the law of love. Seek first the kingdom of heav¬ 
en and its righteousness, is the principle in which the 
children of light come to thee, through which thou mayst 
see all that the infinite God hath for thee. Through 
language only, and this language through love, canst 
thou know the beauties of thy heavenly home. If thou 
dost wish angels to put crowns on thy head and laurel 
wreaths, to strew thy paths with garlands of flowers, to 
see them going and coming to thee constantly, to see 
the poets and hear them sing, thou must learn the true 
language, for they are but waiting to do all these things. 
Thy spirit can mingle with the spirits of the angels 


118 


THE KINGDOM OF HEAVEN, 


if thou wilt learn their language. Dost thou hear, and. 
dost thou understand ? Thou canst see angels and talk 
with them, see them in their beautiful panoply, smell 
the incense of the flowers that they inhale, if thou wilt 
learn their language. They do not ask thee to learn 
the syllabication of words, hut to love. They do not ask 
thee to consult lexicons and grammars, but to increase in 
thy love. Dost thou say thou canst not love more than 
thou dost now ? But this is to say that the infinite God 
is not in thee. And if thou canst not progress in thy 
love, thou canst not progress in anything. Dost thou 
think thou canst progress in all knowledge, all philoso¬ 
phy, and not go on with a brighter love ? Love is the 
key to all progress. Do what thou wilt, thou canst 
not go on without this key. But with this key thou art 
constantly unlocking new realms of glory and beauty. 
Dost thou say thou hast loved and increased in thy love ? 
then thou sayest thou canst talk with the angels and 
learn their language. 

Dost thou ask how thou shalt increase in thy love ? 
Hast thou a brother whom thou lovest ? Then love all 
the world as thou lovest him. Hast *thou a friend, a 
sister, a father, a mother or child whom thou lovest 
deeply ? Love all the world as thou dost love them. 
Use thy dearest love as a mirror through which to love 
all the world. Dost thou say this cannot he ? Then 
thou sayest thou canst not learn the language of the an¬ 
gels. The dearest object of thy love the angels love 
better than thou canst. For the love they hear to thee 
they will take upon themselves all thy infirmities, will 


OR TIIE GOLDEN AGE. 


119 


do the same towards the dearest objects of thy affection, 
and towards those also whom thou dost not love quite as 
well. Thou art not fit to know the inward thought, the 
inward conception of beauty, the inward thrill of de¬ 
light in the angel unless thou canst do this. If thou 
sayest thou canst not do this, thou sayest thou art not a 
being of progression, and thou dost refuse to go on in a 
brighter love. Unless thou dost progress in thy love, 
thou canst have no conception of the pure thrills of 
pleasure that vibrate in the spirits of the just made 
perfect. And although they may come to thee with 
their spiritual gems and love tokens, thou canst not see 
them or feel their awakening power, because thou art 
ignorant of their language. The language of the 
children of light is beautiful. Spirit vibrates to spirit 
and soul to soul; thought awakens thought, and is con¬ 
tinually going on and returning with its own awakening. 
Joy is the music that springs from love in harmony, and 
it goes and comes in the same intensity and freshness as 
it started. Truth, the revelations of the Everlasting to 
the finite, travels among his harmonial children as light 
travels from mountain to mountain and valley to valley. 
It will be beautiful to learn this language, the language 
our God designed for us here. Dost thou say this can¬ 
not be ? How many families dost thou think there are 
in the heavens and in the earth ? Dost not thy God 
say to thee that thou art all brethren ? Before thou canst 
learn the true language, thou hast this love to learn. 
If thou dost see thy enemy in distress, thou must say it 
is my father, my brother, or my sister, and I will pray 


120 


THE KINGDOM OF HEAVEN, 


for their release. If thou dost find a mother weeping- 
over a child whom all the world despises, do thou weep 
with her, and say it is my child also; for all this do the 
angels, and without thou doest this, they cannot learn 
thee their language, for their language is developed 
through love. If thou dost not love thy brother, how 
shalt thou know the deep emotions that impel him to 
action, and how canst thou tell how to do him good, and 
how dost thou presume to reform, unless thou goesfc to 
him as angels come to thee. God loves everything 
alike. He loveth thee as he loveth Himself. This is 
the endeavor of the angels, and this must he thy en¬ 
deavor. Do thou ask thyself constantly who is my 
mother, my father, my brother, my sister, my child, and 
soon thou wilt know the language of angels, for they 
will come to tell thee. 

If thou doest this, thou wilt find the whole family in 
earth and in heaven will have one language. And 
thou wilt need go no more to lexicons to interpret the 
language of spirit talking to spirit. 

Do thou remember that the language of the angels 
always speaks in love. If thou dost hear their lan¬ 
guage respecting their sins, it is a heart bleeding for 
thee, because they love thee better than thou canst love 
the dearest object of thy affection. Do thou pray with¬ 
out ceasing, that thou mayst learn this language. Spirit 
cannot speak to spirit, on account of depravity. Thou 
dost not feel thy neighbor’s joy and sorrow, because thou 
dost not love him. In thy depravity thou dost leave 
him to weep alone, unseen and uncared for, except by 


OR THE GOLDEN AGE. 


121 


the bright. beings above. Take the infirmities of thy 
brother and thy sister, and learn the language which 
angels speak. This language is written in the laws of 
thy being by the infinite God. Before the oldest eter¬ 
nity this language commenced, and it will never cease. 
What God has created, thou canst not write fully in 
books. Spirit can only approach it. Spirit cometh from 
God, and can only understand the language of the Eter-^ 
nal. Spirit talking to spirit is beautiful. Thou canst 
not learn this language in schools; thy God only can 
teach it to thee. 

Dost thou ask if we shall throw away all language 
that is now written ? shall we not learn to read and 
write ? Learn these things if thou wilt, but learn thou 
first the language of the angels, the language that be¬ 
longs to thy true harmonial condition, and all these 
things shall be added unto thee. When thou hast learned 
thy child to love thee, because thou art its father, hast 
thou not faith then to learn it to call every one its father ? 
If it hath learned to love a brother or sister, hast thou 
not faith to tell it that every one is its brother and sis¬ 
ter ? Dost thou think it will be too pure for this world in 
its depravity ? Dost thou think it will be ignorant of 
those necessary means to make life happy and joyous? 
Dost thou think God does not take care of His loving 
children ? Is it all in vain that He tells thee that His 
angels have a watch over thee continually ? God sends 
thee to watch over thy brother as much as He sendeth 
the angels to watch over thee. The reason they cease 
not in their toil is because they have a brighter love, 


122 


THE KINGDOM OF HEAVEN, 


and because they know but one family in the heaven 
and in the earth. God is illimitable. Fear not to learn 
the language that He has written in thy spirit. He has 
clothed the lilies of the field with beauty, He will also 
clothe thee. Eestrain, not thy child in its love, for then 
thou art doubting God, and thou art keeping from it 
the language of angels. It commenced to learn their 
language when it commenced to love thee; let it go on 
learning, and fear not, for God always builds a mansion 
for his loved ones through his angels; and they have 
great power, for they are in sympathy with a God Om¬ 
nipotent. I do not like to leave Dff writing about this 
new language for the earth — the language that is de¬ 
veloped through law; the language that angels talk and 
are trying to teach us; the language that God made be¬ 
fore the world began; the language that interprets the 
true meaning of the heart; the language about which 
there is no dispute as to the meaning of words; the lan¬ 
guage that interprets all the sayings of the Nazarene; 
the language that interprets truth; the language talked 
by the sons of God and discovered in the light of the 
Everlasting, that goes from heart to heart, spirit to spirit, 
goes like the light from /mountain to mountain and 
plain to plain, goes alike in the songs of the poets, in 
the incense of flowers, and in the music of seraphic 
choirs. This language is beautiful. Ho thou pray for 
it without ceasing, and it shall come, for it is the lan¬ 
guage God created for his children. 

The language of the Adam and Eve of our race was 
not the language of depraved spiritual beings. As nu- 


OR THE GOLDEN AGE. 


123 


merous as tlie spirit had sensations to become susceptible 
to impressions, so were their methods of conveying thought 
to each other. By means of seeing, they could talk; 
and nature is not barren of symbols to convey impres¬ 
sions, and by the harmonial children these symbols will 
be truthfully chosen. By hearing, they could talk. And 
do thou remember that nature to her harmonial children 
has but one sound to imitate her voiee. Her voice is 
one, and the sounds of nature’s words are beautiful, 
sweeter than our music, for it is nature and her loving 
children articulating sounds together. By the organs 
of smelling, feeling and tasting, with any one of these 
separate, and with them all together, could they talk. 
I do not think they often misunderstood each other; I do 
not think they ever did, for a misconception would return 
immediately to the giver, and then the giver would use 
the various other methods of language in their power. 
At the first dawn of a brighter love their language was 
quickened; and thus on and on language is progressive, 
but it is nature’s language that is progressive. As new 
and brighter loves dawned on the first pair, there came 
new thoughts and new emotions; therefore they needed a 
better language. Before mortality came, they possessed 
the language by which they could converse with the de¬ 
parted, for their love was such that this language was 
required. With the demand came the supply — the true 
harmonial demand with the true harmonial supply. 
Spirit mingled with spirit. Space could not interrupt 
the language of the harmonial child with its father or 
brother — one in the spheres and one on the earth, and 



124 


THE KINGDOM OF HEAVEN, 


one in one hemisphere and one in another; the new de¬ 
mand must bring the new supply. True harmonial chil¬ 
dren could not misinterpret each other, neither would 
there be any weeping for the departed. We weep be¬ 
cause angels are learning us to love; they weep because 
they take our infirmities; hut where sin is not known 
there are no tears. With the first mortality must come 
also a new law of love. The family in heaven and earth 
had commenced. This created or brought a progressive 
step in language. God made us to love continually. It 
was not as it was in our depraved spiritual existence to 
love selfishly, and then to have our loved ones taken 
from us and to he seen no more forever. The pro¬ 
gressive law of love and language increases this love. 
Do thou constantly remember that our love is to grow 
brighter continually. Dost thou forget thy loved de¬ 
parted ? They do hut go to love thee with a bright¬ 
er love. Then the harmonial children of the earth, 
in the first mortality, learned a new and brighter 
love. This new love increased the power of language. 
Spirit mingled with spirit. It was bright and beautiful 
to return to the children of earth in the panoply of 
heaven’s dress, talking to them in their sleep and in 
their waking hours, representing upon the spirit’s vision 
pictures of heavenly mansions yet to come, sending also 
their spiritual gems to bring about a new law of love. 
What sayestthou, wilt thou progress towards the infinite 
God ? or wilt thou go to the near ranks of all spirit 
which cometh from God, and refuse to acknowledge the 
onward march towards Deity ? Dost thou fear the lan- 


OR THE GOLDEN AGE. 


125 


guage that God has created for thee ? Then cry thou 
daily, God he merciful to me a sinner. Dost thou fear 
to have thy loved ones that have gone to the family 
above come to thee ? then do thou pray without ceas¬ 
ing, that God may awaken in thee the new and brighter 
love that they may come. Dost thou say that thy own 
loved ones may come, but thou dost fear to have all the 
spirit world come back ? Then do thou pray continually, 
that thou mayst learn a still brighter love, the love 
that knows hut one family in the heavens and in the 
earth. Dost thou return from the grave bleeding and 
wounded ? Angels are about thee trying to learn thee 
a new and brighter love; they are trying to tell thee 
that the loved one is nearer to thee than before, and is 
talking to thee in the new language of love, and they 
invite thee to learn this new language, for they know 
that God designed thee for joy and gladness, and not for 
w r eeping and tears. 


DEATH OF THE NAZARENE. 

They crucified him. The child of light was cut down 
in early manhood. A harmonial child cannot suffer 
much physical torture, the attraction is too strong from 
above; so when he was nailed to the cross he was soon 
dead. He that had no resting place on the earth was 
dead. He that walked on the sea was dead. He that 
fed thousands of the famishing poor was dead. He that 
wept for the faults of others was dead. He that was 
cradled in a manger was dead. He that told the people 


126 


THE KINGDOM OF HEAVEN, 


to love their enemies was dead. He that came with a 
new commandment of love was dead. He that spoke 
kindly to Judas Iscariot, when he betrayed him with a 
kiss ; He that washed his feet when he had sold his blood 
was dead. He whose heart was torn and bleeding in 
Gethseinane was dead. He whom the common people 
loved was dead. He that wept over the wrongs of those 
who crucified him was dead. 

Thinkest thou a greater than He is yet to come ? 
They said at His death the earth w r as dark, the temple 
was rent, that many came from their graves and appear¬ 
ed in the streets of Jerusalem. Dost thou think this 
was all that took place when the child of light was cut 
down ? Some soldiers thought that he must be the Son 
of God. What sayest thou; that a greater than He is yet 
to appear ? Dost thou think the spirit earth had noth¬ 
ing to say of one of her children cut down in early man¬ 
hood, nothing to say of a true harmonial child ? 

But he was not dead, hut risen. Gone "first to look at 
his heavenly mansion already built; then to return to 
talk with those whose feet he had washed. This was the 
Nazarene whom angels watched lest he should dash his 
foot against a stone, because He accepted his Father’s 
will. Dost thou think the news of his approaching death 
went to the heavens by the guardian spirits only that 
hovered near Him on the earth ? Or dost thou think it 
was known to the great harvesters, the great angelic spir¬ 
its whose harmonial loves produced the earth and her heav¬ 
ens ? Dost thou think they did not know the end from 
the beginning ? Dost thou think they did not know when 


OR THE GOLDEN AGE. 


127 


the child of light was nailed on the cross in the dark 
earth ? Dost thou think no showers of golden sparks 
reached our highest heavens; that the glow of their in¬ 
tense light was not seen through the heavenly mansions, 
from these great harvesters in the heavens beyond our 
earth ? Dost thou think there are no poets in the 
heavens; no golden hooks of song; no seraphic hands; 
no chanting cherubs; no angelic glories, jewels and 
crowns; no beds of flowers, whose incense is perpetual; 
no bright panoplies of dress, such as thou canst not look 
upon. Dost thou think there were none of these things to 
he found in our highest heavens, when the golden sparks 
came in showers from the great harvesters ? 'Dost thou 
think at this time an angel cried on the mountain, Come, 
let us go to receive a child of light cut down in early 
manhood ; or that the golden sparks produced thrills and 
vibrations in spirit that' went from soul to soul quicker 
than the forked lightning ? Dost thou think the doc¬ 
trine of receiving and giving had been forgotten by the 
great reapers in the heavens beyond our earth ? When 
the spirit of the child of light left the dark earth, dost 
thou think there was no song sung; no cherubs with 
thrilling harps; no bright panoplies of dress and spark¬ 
ling jewels ; no incense from their flowery bed; no odors 
from heavenly mansions, constantly assuming new forms, 
and in each change of form a new delight; and dost 
think the shower of golden sparks had ceased to reach 
our highest heaven ? 

A child of light came to the dark earth, and the earth 
understood him not. He told them to lay aside their 


128 


THE KINGDOM OF HEAVEN, 


old usages, and accept the new commandment of love; 
but they understood him not. He looked upon the peo¬ 
ple, and told them that they were all his fathers and 
mothers, his brothers and sisters; but they understood 
him not. He said He was the Son of God, and He in¬ 
vited every one to become a son of God, to he one with 
Him, and one with the Father; hut they understood Him 
not. He told them to love their enemies, and set them 
the example by washing the feet of the one who sold 
His blood; hut they understood Him not. Dost thou 
say, lo here and lo there is a greater than the Naza- 
rene ? Hadst thou not better wait until the spiritual 
star comes to some of the infant born of our earth ? 
Hadst thou not better wait until thou dost find some one 
who weeps for the faults of his enemies, and says in his 
tears, they are my brothers ? Hadst thou not better 
wait until the great reapers beyond the heavens of our 
earth proclaim another child of light to reach us in our 
darkness ? Ask thyself if thou hast found one that can 
do all that the Nazarene did, not in imitation of walk¬ 
ing on the sea, and raising the dead, but in speaking 
kindly to those who betrayed him with a kiss ? 

And when thou hast asked thyself this question, do 
thou ask thyself who it was that nailed the Nazarene 
on the cross ? Dost thou say it was the wicked Jews ? 
The Nazarene wept for them; dost thou weep for them ? 
Who was it that betrayed him ? Dost thou say it was 
the great arch traitor ? The Nazarene washed his feet, 
after he had made a bargain for his blood! Dost thou 
wash the feet of thine enemies ? Whom dost thou think 


OB THE GOLDEN AGE. 


129 


the Nazarene was ? The Nazarene wept over those who 
crucified him, spake kindly to the one that betrayed him, 
called them his brothers and sisters, and art thou yet 
despising them ? Dost thou in passion declaim against 
the Judas ? Thou art hut speaking against one whom 
the Nazarene loved. Dost thou continue to say yet, “the 
wicked Jews” ? They are the brothers and sisters of the 
Nazarene, and he wept for them. Whom dost thou think 
crucified the Nazarene ? If thou art not striving to be¬ 
come a child of light, thou art against him. Where 
are they whom the poor love ? hast thou seen them ? 
The Nazarene said he was sent to the poor with good 
tidings; dost thou see them on thy right hand and left, 
who thus feel the spirit of the Lord God upon them ? 
Go to the poor; go in'thy new or old garments; say 
that thou lovest them, and have come with good tidings ; 
do this in thy generation, and when thou art no more with 
them they will talk of thee as an angel, a God that dwelt 
in the flesh, and they will say truly, for the spirit of the 
Lord God was with thee. Whom dost thou think the Naz¬ 
arene was; thou that liveth in costly palaces, that talk to 
the people about the wicked Jews, and the arch traitor 
whom Christ loved ? Whom dost thou think the Nazarene 
was ? Dost thou think he loved his friends and hated 
his enemies ? Or dost thou think they were in reality 
all his brothers, his sisters, and his children ? Where 
are they that have spoken kindly of Judas Iscariot, 
since the Nazarene was crucified ? Ask thyself where 
are they ? Hast thou left him to judge himself, or hast 
thou judged him ? The Nazarene told thee to judge not, 
9 


130 


THE KINGDOM OP HEAVEN, 


and in it He set thee the example. Judas Iscariot is 
now a child of light. Dost thou think the children of 
light are divided, part on one side and part on the oth¬ 
er ? If thou dost drive away one child of light, none 
of the children of light can come to thee. All must he 
thy brothers and sisters, or the children of light cannot 
come to thee. If thou sayest this man I hate, and this 
man I despise, angels cannot come near thee, for there 
is but one family in the heavens and in the earth. If 
thou dost say, I am glad he has his reward, and he de¬ 
served it, thou art judging thy child or thy brother, 
and there will be a day of awakening for it. Let Ju¬ 
das Iscariot come to the earth again, and all the chil¬ 
dren of light can come. Let the Jews come to the earth 
again and all the children of light can come. Wash 
the feet of thine enemies, and thou shalt see angels. 
Contemplate going to the poor, and the spirit of the 
Lord God will he upon thee. A child of light came in 
the Silver Age and was cut down in early manhood, for 
they understood him not. 

What thinkest thou of Paul, Peter and John ? did 
they know much about this child of light? Paul was 
going to slay his enemies, and at once he could not see 
for the glory of the light that was about him. We hear 
him saying after this, I am determined to know nothing 
except Christ and him crucified. Dost thou think the 
world is full of such men as Paul ? When he was ship¬ 
wrecked, stoned, cast into prison, put in irons, betrayed 
by his friends, he thanked God that he was found wor¬ 
thy to suffer for truth's sake, and called them glo- 


OR THE GOLDEN AGE. 


131 


ries. Dost thou think the world is full of such men as 
Paul ? He stopped to make tents at times, that none 
might pay to hear the gospel preached. Dost thou 
think the Everlasting permits a heart of so deep a love 
to go without truth ? 

What sayest thou of Peter ; dost thou think he was 
childish when, as tradition says, they went to crucify 
him, as they did the child of light in early manhood? 
Dost thou think he was childish because he had one sim¬ 
ple request to make of those that slew him ? Dost 
thou think he shed no tears of gratitude when he saw 
that they would crucify him with his head downwards ? 
Where is victory like this of Peter’s victory over the 
stubborn hearts that crucified him ? 

What thinkest thou of John ; was he simple in his 
old age ? Tradition says he was old and blind and 
hardly fit for service. Although blind and feeble, some 
spirit seemed to move him. When he met little knots 
of people, and because he could not say more, he cried 
out, Love one another, children; love one another. Dost 
thou think this was simple in his old age, or dost thou 
think the spirit of the Lord God was upon him ? 

The great reapers in the heavens know the end from 
the beginning. They knew that the child of light 
would be cut down in early manhood. But they pro¬ 
claim, through him, what the world shall be in the 
Golden Age of the spirit earth. They proclaim that 
there shall be a harvesting of souls. That north and 
south, east and west shall come in. , That the islands 
of the sea shall bloom as the rose again. That 


132 


THE KINGDOM OF HEAVEN, 


the spirit of mail shall lead and control all beneath 
him. That the child and the lion shall lead each 
other. That we shall walk on the seas, and have our 
bread when we ask for it. That we shall have the lan¬ 
guage of angels, and that spirit shall mingle with spirit 
in harmony and love. That all shall he brothers and 
sisters, fathers, mothers and children. That there 
shall he hut one family in the heavens and in the earth. 


BOOK IV. 
















































































































































SPIRIT IMPRESSION. 


Spirit impression comes to all the children of the earth, 
for spirit is attracted to spirit everywhere. But the in¬ 
fluence of this attraction is various, is infinite with dif- 
• ferent results. A spirit may endeavor to influence two 
persons with the same beneficent design, and precisely 
the same influence leaves the spirit for the one as the 
other; but the result in the two persons is different. 
One may think from the impression, that he shall re¬ 
ceive joy from some new gain ; the other, joy because 
the poor will be fed. Each will understand the influence 
after their own organization. Yet these influences must 
be given from the law T s of spiritual attraction, for spirit 
attracts spirit. But all spiritual beings are not attract¬ 
ed towards each,other in like degree. In true harmo- 
nial relations, these things are governed by nature’s 
laws; there, true affinity attracts its real wants, and 
receiving the supply, ever gives it joy. But in our de¬ 
praved relations, although attracted by all spirit, we do 
not attract that which we need, unless we are continu¬ 
ally asking the God within what that need is. Thou 
sayest a pure spirit bade me do so and so; in perform¬ 
ing the behest, thou givest to some wealthy society thy 
gifts, and neglect the poor. Dost thou say if there was 
any fault in this, it was the spirit’s fault ? Was it the 
pure spirit’s fault, or was it thine own interpretation of 


136 


THE KINGDOM OF HEAVEN. 


the beautiful doctrine of giving and receiving, with 
which the pure spirit was trying to impress thee? Per¬ 
haps from another source, thou hearest that a pure spirit 
says distinctly; give thy gifts to the poor. Dost thou 
now say that the pure in heart do not agree, and that 
these teachings are not reliable ? 

Our Father, we pray that when the pure in heart 
come to us, that we may understand. We pray that 
we may not lay our sins and the blunders of our de¬ 
praved nature, to the children of light. We pray that 
we may first seek the kingdom of heaven and its 
righteousness, for then we know we shall understand 
what the sons of God say to us. We will pray for this 
continually ; and let us look into our hearts, to find the 
sources of our transgressions, and not think the authors 
of these things are in the hearts of our fellowmen, or 
come from the angels, who weep over our sins. 

We do not understand each other any better than we 
understand spirits, for we are all spirits, and are giving 
influences. The news comes to thee that a neighbor is 
famishing for bread. Thou dost understand from this, 
that if he had been industrious, he would not have 
lacked the essential of life; and thou dost say he is 
getting his reward. The same news comes to another 
person, and he sees in his famishing neighbor a brother; 
he understands that his children are his own, and with 
bread he hastens to their relief. These contradictions 
of spirit attraction are constantly before thee; and dost 
thou say the pure spirits departed contradict themselves ? 
That they do not understand much about thy affairs ? 


OR THE GOLDEN AGE. 


137 


That God’s ministering angels may know something 
about light, but nothing about thy small duties ? And 
dost thou say thou wilt have nothing to do with them ? 
But in saying this, thou dost say thou wilt go out of the 
universe of God to live. Thou art never free from 
spirit impression, or from acting under their influences. 
If thou dost say thou dost not act under their influences, 
thou doth say God dost not control things in his uni¬ 
verse ; for God is a spirit, and, all spirit must be under 
his control. And dost thou think the angel that waits 
for thee at thy door and at the corner of the streets, 
does not know anything of thy small duties, of thy 
affairs in detail ? Dost thou think there are great 
things and small things in the universe of God? That 
the small things are beneath the angel ? What sayest 
thou ; dost thou think God has numbered the hairs of 
thy head ? If one falls to the ground, does He notice 
it? Was it a small business in the Nazarene washing 
the feet of some dusty travellers ? Dost thou think all 
these things are small? Do them, and learn what 
treasures and glories are in heavenly mansions. What 
sayest thou; do angels understand thy affairs in detail ? 
Dost thou think it is small in them to be beckoning to thee 
to come and do some little deed in the street, to give a pen¬ 
ny to some child ? Do this, and thou shalt learn that a 
spiritual gem was at the time carried to the heavens, 
the sight of which will nerve thee to new joys and new 
glories. Do the angels annoy thee when they influ¬ 
ence some child to come to thee and ask for a penny, 
and do they understand thy business ? Ask thyself if 


138 


THE- KINGDOM OF HEAVEN, 


angels understand thy business, understand thy affairs 
in detail, know anything about the small duties of life ? 
Where is thy wisdom that is above the wisdom of time, 
that seeks to be above the controlling influences that 
God sends to thee ? Wilt thou still say that the pure 
in heart do not agree ? that one says do this, and one says 
do that? But the pure in heart are constantly at 
work, and in an infinite variety of enterprises ; thou 
must feel their influence, for all spirit is attracted. It 
makes no difference how far the pure in heart are from 
thee, their influence must reach thee, but after thine 
own light thou wilt receive this influence and lay up 
treasure in heaven, or wrath against the day of wrath. 

But thou sayest the same spirit does not tell me the 
same thing through different intelligences. This is what 
I have been telling thee. Dost thou now ask what 
thou shalt do ? Seek first the kingdom of heaven and 
its righteousness. Are you a medium through whom 
spirits speak ? Seek first the kingdom of heaven and 
its righteousness. Dost thou ask, shall I leave off go¬ 
ing to all mediums ? Go to thenrif thou likest; but he 
sure thou ask the God within thee, and not thy depraved 
nature, how to perform their behests. Be sure also, 
that thou askest the same source whether thou canst 
neglect to perform them or not. When thou hast learnt 
the language that God’s ministering spirits talk, thou 
wilt not then misunderstand them. All spiritual exist¬ 
ence acts under spirit influence, for God is a spirit, and 
controls all. 

Keceiving spirit influences and impressions is hut the 


OR THE GOLDEN AGE. 


139 


language of the true harmonial children. When we 
become children of light, we shall have this language 
in perfection, and shall never misunderstand each other. 
Then, after the amount of progress we have made to¬ 
wards the children of light, do we become susceptible to 
good impressions. Thou wilt remember that in every 
respect we are beings of progress. In a depraved exist¬ 
ence we do not know much of spirit impression, or of 
their influences. The different organizations perhaps 
do something towards making us susceptible to influ¬ 
ences from without ourselves, but our progress in truth 
will do still more; and still more will our progress in 
truth and love do towards making us understand them. 
The language of the pure in heart is everywhere. It is 
with us in our depraved spiritual being ; but our inter¬ 
pretation of that language or influence, is after our own 
development. When we become children of light, and 
know but one family in heaven and earth, then we shall 
know all that is said to us by the pure in heart. And 
that we do not understand them and think they con¬ 
tradict each other, arises from our own depraved nature. 

A departed spirit talking to thee through an entranc¬ 
ed medium, or writing by the hand, etc., is spirit in¬ 
fluence and impression. Nothing can be said to thee 
through a medium by a spirit, except what the spirit 
finds in germinal seed of thought in the medium’s mind. 
One harmonial child speaking to another might convey 
all he wished in a gesture, a word, or a spiritual gem; 
but to give these the same through a medium, he uses 
many words out of necessity, in using the medium’s 


140 


THE KINGDOM OF HEAVEN, 


mind. In some essentials he can represent himself faith¬ 
fully, in others not, depending upon the medium’s de¬ 
velopment. Thou wilt now recollect that a pure spirit 
talking to thee through a medium is using the language 
of the harmonial child, after the medium’s development, 
and a had spirit, talking through the same, is also using 
the language of the harmonial children, after his devel¬ 
opment. All of these things come under the law of 
progression, and of spiritual attraction and association. 
From this doctrine of influences, thou wilt perceive that 
the words used by the medium are not the ones the spirits 
might choose, but such as the mind of the medium, out 
of necessity, takes to represent the ideas of the spirit. All 
spiritual beings are mediums, because they cannot go 
out of the universe of God and out of the laws of spir¬ 
itual attraction. Thou art constantly receiving impres¬ 
sions, and art constantly giving them alike with all 
spiritual beings. A thought comes to thee ; after thine 
own development thou dost send it out in form partak¬ 
ing of thine own identity. An entranced or writing me¬ 
dium, etc., in talking to thee, is giving to thee after the 
best of his ability the message of thy spirit friend in 
his own identity of representation. Dost thou say that 
this is not at all reliable ? then nothing in our depraved 
Spiritual nature is reliable. If the same spirit could 
throw the same influence on thee, thou wouldst speak it 
in entirely different words from another, and it might 
vary in some essentials; but for all this may be just as 
good as clothed in the identity of another representa¬ 
tion. Thou dost understand thy neighbor in the form 


OR THE GOLDEN AGE. 


141 


in the same way. It is true thou hearest thy neighbor 
articulate words or sounds, but these are no more than 
spirit influences to thee, and although thou dost repeat 
the same words in telling the same, the impression in 
thy mind takes of thy own identity, and so will the same 
words to every different individual who hears them. Thou 
must remember that we are all mediums, each in our 
own peculiar method of development; and that we will 
never perfectly understand each other or our departed 
friends, until spirit can perfectly mingle with spirit, until 
we become harmonial children. 

The law of spiritual attraction brings all spirits to¬ 
gether, and let us not forbid any of the methods by 
which spirit is attracted to spirit. Thou must judge no 
one in his association, and say, go thou not here, or this 
method will do thee no good, for the method of receiv¬ 
ing influences are infinite through all spiritual being; 
and let each individual consult his God of these things. 
Because thou didst find good in one way, say not to thy 
brother that this is the only way. If thou cansttell 
me all the spirit identities, from the mineral up to the 
seraph, I cannot tell thee the number of avenues for 
seeking truth; for each identity has its own infinite re¬ 
lations to everything surrounding it. And bear in mind 
that truth is too precious to all spiritual intelligence to 
be denied to any one in his or her own method of seek¬ 
ing it. 

But spirits out of the form who belong to the pure in 
heart, wishing to influence us with particular ideas, can¬ 
not, of course, use their own unmistakable language in 


142 


THE KINGDOM OF HEAVEN, 


doing so, for in our depravity we cannot talk that lan¬ 
guage. Neither in letting their beneficent thoughts 
fall on us, as they do constantly from the laws of spirit¬ 
ual attraction, can they in our depraved state do us 
much good. The reason is because we continually mis¬ 
apprehend and misapply, and ever will do so to some 
extent, until we fully understand the language of the 
pure in heart. We obtain ideas from the pure in heart 
constantly by the laws of spiritual attraction. But in 
our depravity, our thoughts and ways are not theirs. 
Thou wilt understand me now, as speaking in a general 
sense, for all our thoughts, emotions, etc., come from 
spirit influences, and are the effects of spiritual attrac¬ 
tion. These thoughts and influences are falling on us 
more plenteous than the dew of morn, at every moment 
of our life. These influences produce every act, every 
emotion, of the spirit life. If there could be such a thing 
as spirit not coming in contact with spirit, there would 
be such a thing as spirit ceasing to be spirit. Spirit is 
attracted by spirit throughout the whole universe of God. 
Dost thou now see, that in every pure and holy work 
that thou or the pure in heart art engaged, that the in¬ 
fluence is felt through the whole universe. In the heav¬ 
ens above there are more influences that reach us than 
there are of impressions that go from us to them. As 
spiritual being increases in love and light, the power of 
attraction increases. This power of attraction increases 
also in an infinite variety of ways. The seraph may have 
the power of attraction many million times greater than 
our own. This influence, that is falling on us constantly 


OR THE GOLDEN AGE. 


143 


from the heavens above is spirit impression. Dost thou 
think that the influence of the great deeds of the pure 
in heart do not reach thee from above ? Then thou 
dost deny thy existence, for spirit is attracted by all spir¬ 
it. Dost thou say that the world ought to be good un¬ 
der these circumstances ? So I think ; hut every one 
uses the thought or emotion that comes after his or her 
identity. From a noble deed in the heavens, one under¬ 
stands that he has courage to buy a farm, another to do 
this, and another that, after his own passions or desires. 

But when the pure in heart wish to make a definite 
impression on a depraved spiritual being, (and do thou 
remember that we are all such on the earth,) they can¬ 
not use their language, for thou seest how strangely we 
are constantly misunderstanding them. Wisdom, love, 
truth, etc., are localized in the head of all spiritual be¬ 
ings. Therefore when the pure in heart wish to give us 
a definite impression, they attract and repel the differ¬ 
ent localities of the spiritual head after the development 
of the individual they thus impress. Dost thou under¬ 
stand? Suppose wisdom is placed on one side of the 
head and love on another, the spirit throws upon thee an 
impression, by stupefying the action of the one, and ren¬ 
dering more intense the action of the other. Thou seest 
he does this by natural laws, for all spirit is attracted to 
spirit. The more powerful the spirit becomes, with the 
more intensity is he capable of doing this. The differ¬ 
ent emotions that are localized in the head of the spirit 
being are numerous, and by attracting and repelling all 
these, are definite impressions given to us by spirits. 


144 


THE KINGDOM OF HEAVEN. 


Thou wilt now understand how a trance medium speaks 
to thee. The spirit renders every organ in his own head 
positive to that of the medium, and as the message he 
wishes to convey is, so does he render every particular 
organ in his head, as he wishes to use it, and his own 
ideas, positive to the same organ in the head of the me¬ 
dium. This does not take place by any extraordinary 
effort usually, but by natural laws of spirit attraction. 
Spirits are constantly making direct efforts to impress 
all individuals; that is, no individual is without receiv¬ 
ing definite impressions from spirits. These impressions 
are made as spirits suppose the individual can compre¬ 
hend. In order to do this sometimes they use extra¬ 
ordinary exertions on some particular organ of the spir¬ 
it head. 

Thou wilt now see if thou goest to relieve a mourner 
from tears, thou must not weep thyself, but from the 
law of attraction gather to thyself positive courage and 
power, and when thou hast it, the very law that 
brought it to thee will give it to the mourning spirit, 
for the mourner is then negative to thee. In our de¬ 
praved existence, we should learn in this way to pro¬ 
gress. If thou hast an inordinate pride, associate with 
some one who has none, and the giving and receiving 
that takes place between thee, benefits both. So also if 
thou art avaricious, or hast any passion injurious to thy¬ 
self or thy neighbor. This is the way our departed 
friends do if they progress in the spheres. If our de¬ 
parted friend was arrogant, and he wishes to progress, 
he will be instructed to come to some one who had not 


OR THE GOLDEN AGE. 


145 


sufficient self respect in the earth life, or will associate 
himself with some individual of the same class there. 
In this way, from the laws of spiritual attraction, both 
are giving and receiving, and progressing towards a 
harmonial. 'relation. From this thou wilt see that of 
whatever thou hast thou' canst give, but thou canst not 
give bread to thy children if thou hast it not. Thou also 
seest from this that for whatever thou askest thou must 
receive towards seeking a true harmonial relation. Sup¬ 
posing it is thy constant prayer to be among the pure in 
heart, and thou art saying from thy spirit — saying it in 
the street at noonday, or at twilight — Make me pure, 
make me pure. Thou then dost in this respect become neg¬ 
ative, and if nothing more reaches thee, the general in¬ 
fluence of the noble deeds of the pure in heart fall on 
thee, for it is positive to thee, and thou hast immediate 
strength. But still more than this, some positively pure 
among the angels will come to thee and watch thy 
going in and thy coming out. Thou dost also learn 
from this, that unless thy spirit doth in reality pray, 
there is not much use in praying. For unless thou dost 
sincerely pray, thou canst not come into a negative con¬ 
dition to receive any of those influences that are con¬ 
stantly reaching thee from the pure in heart. This very 
negative condition, in one respect, renders thee positive 
in another. If thou dost pray that thy sins may be for¬ 
given, thou art negative to all positive good, and can 
now receive it, and positive to all evil, and can withstand 
temptation. 

The spirits of the children of light can mingle with 

10 


146 


THE KINGDOM OF HEAVEN, 


each other. All spiritual being can mingle, depending 
on their development. Thou wilt recollect that I speak 
of man as a spiritual being, on the earth or in the 
heavens. By spirit mingling with spirit, I mean that 
their language has arrived at that perfection by which 
the conception of an idea in one, is the same in all. 
They attach no different meanings or different impres¬ 
sions to the same ideas. Not hut they lead to different 
results after their identities, hut the conception of an 
idea is conveyed perfectly to all hy their language. So 
with spiritual beings everywhere, after their development 
can they mingle. This development is not physical or 
philosophical. It takes place in accordance with the 
law of progressive love. In thy depraved existence, if 
thou and another shall have the same loves, thou dost 
in some degree mingle together, until at some moment 
when some adverse love arises, then the mingling of 
spirit ceases, and then wilt thou also commence to mis¬ 
understand each other worse than before, for thou hast 
no method of interpreting words but by the sounds and 
the definitions of those sounds as given in lexicons. 
This will show to thee that before thou canst mingle with 
the pure in heart, thou must love as they love. It 
makes no difference whether thou art here or in the 
spheres, if thou dost love as the angel loves thou wilt 
mingle with them. 

Spirits mingle together to give definite impressions to 
susceptible individuals in earth life. One particular 
identity may appear through the person thus influenced, 
but that identity may be assisted by a number of spirits 


OR THE GOLDEN AGE. 


147 


who have been attracted together and each giving help 
after their own particular identity. There is nothing 
unnatural in this; the spirit of the one thus influenced 
in the earth life, is mingling with the spirits that have 
been attracted together from the spheres. In this way 
more definite impressions are given, because the attrac¬ 
tion of the different spirits has been sought with refer¬ 
ence to the loves and dislikes of the being in the earth 
life. Entranced mediums that thus mingle, convey 
their messages with great precision, much better than 
we understand each other in our depraved spiritual ex¬ 
istence. Spirit mingles with spirit everywhere, but the de¬ 
gree that this takes place, depends on the amount of love. 
Spirit is trying to mingle with spirit when we talk with 
each other, and after the degree this takes place, do we 
understand each other’s words. A medium giving mes¬ 
sages from spirits departed is no more unnatural than 
thy doing an errand for thy neighbor. Both compre¬ 
hend and perform those messages after thine own degree 
of development. 

Every thought and emotion of spirit sends out its in¬ 
fluence. Of all good influences that are thus sent out, 
it depends upon our progress towards light, our meek¬ 
ness, how much we shall partake of this good. If thou 
art very gross and debased, how shalt thou know any¬ 
thing of the spiritual gems that are surrounding thee. 
Thou canst know nothing beyond thee, except thou hast 
some experience, and as soon as that experience comes, 
then it is brought to thee. We need to pray without 
ceasing that we may be negative to all good. This 


148 


THE KINGDOM OF HEAVEN, 


negative condition is the condition of prayer, of the 
meek and the poor in spirit. In our prayers we must 
go to the infinite Spirit, towards which everything is 
tending, and some angel who has perfectly accepted the 
Father’s will, will come with the supply, and we shall 
feel the angel’s influence. Not after our development in 
purity and love are we susceptible to spirit influences, 
hut after our development in purity and love are 
we susceptible to the influences of the pure in heart, 
and the more we progress in this, the more we see the 
real beauties with which God has clothed the universe. 
But the more thou dost increase in strength, the more 
power thou hast to give influences, and the more posi¬ 
tive dost thou become to evil. The seraph is so pos¬ 
itive to all evil, that progress towards the infinite is 
never retarded. We have all this same positiveness 
to temptation after our development. But in saying 
that the seraph or the angel is so positive that no evil or 
temptation can retard his progress, thou wilt not under¬ 
stand that the angel can mingle with thee in thy de¬ 
praved existence. If they wish to deliver direct mes¬ 
sages to any child of the earth, it must he through succes¬ 
sive mediums, if it comes in the way of our own lan¬ 
guage. For angels to mingle with us w6uld he sin, be¬ 
cause their loves cannot he ours. But in the degree, 
thou wilt hear in mind, that our love and purity is devel¬ 
oped, in that degree do we approach them by way of 
direct mingling. Thou canst see the order of control by 
which the angel seems more remote in one sense—that 
of definite control—and nearer in that of positive power. 


OR THE GOLDEN AGE. 


149 


Thou wilt now see that the Infinite is in one sense the 
most remote; in another, the nearest of all spirit. The 
spirit power of man is constantly increasing as he pro¬ 
gresses. The spirit power of man has an infinite vari¬ 
ety of ways to increase. The only reason the angel 
cannot approach us, as one depraved being approaches 
another to mingle in their loves, is because they cannot 
sin. And the only reason they cannot show us them¬ 
selves in the heavens is for the glory of their light, and 
we are not capable of seeing, on the progressive princi¬ 
ple that we cannot see the infinite Father of all light. 
Thou wilt see that the angel has more power over thee 
than the neighbor who comes to thee with direct messa¬ 
ges, or than the loved being that speaks to thee through 
an entranced medium. This power is constantly in¬ 
creasing as they go towards the Infinite. Do not think 
that the angel does not know more about thee than thy 
nearest neighbor, or thy friends in the spheres. Do not 
think but they know more of thee in every respect, of 
all thy affairs in detail, and all thy small duties, 
than any being with whom thou canst come in direct 
contact beneath the angel. If thou sayest this is 
not so, then thou sayest they are not progressing 
towards the infinite God, who is the author of all 
spiritual being and of all laws that control them. The 
infinite God knows when a- hair of thy head falls 
to the ground. In this way, as the angels go towards the 
Infinite, do they possess themselves of every little affair 
that is connected with us. And it is in these little 
affairs that the great laws of the universe are revealed. 


150 


THE KINGDOM OF HEAVEN, 


The principal on which the spear of grass is developed 
is the same on which universes are brought into exist¬ 
ence. Much of thy ignorance is the result of thy neg¬ 
lect of the small duties of life, through which the infi¬ 
nite God reveals his power. 

If thou hast confidence in a friend here, and thy friend 
goes to the spheres and is progressing there, thou mayst 
rest assured that he can give thee better advice than 
when on the earth. This thou mayst obtain after the 
laws of attraction and association. But do thou ever 
bear in mind that the law of spiritual attraction is 
to bring thee nearer to the Infinite; that to fulfil this 
law thou must first seek the kingdom of heaven and its 
righteousness. The best guide thou canst go to is the 
Infinite spirit. The best director of affairs is the Infinite 
will. Go thou seek continually to accept the Father’s 
will. All finite beings may fail thee, but the Infinite 
cannot fail thee, for the Everlasting alone can love thee 
as thou lovest thyself. Thou must never forget that all 
spiritual beings, whether on the earth or in the heavens, 
are thy neighbors. Spirits departed and spirits on the 
earth, are under the same laws of spiritual attraction. 
Thou must love all in the heavens and in the earth. 
Dost thou say thou art afraid of spirits ? Why dost 
thou say so, when thy brother man is as much a spirit 
as any one else ? Dost thou say they may have more 
power to injure thee? They have no more power to in¬ 
jure thee now than they ever did since the world began. 
Spirits in the heavens and earth are equally thy broth¬ 
ers and sisters, and no spirits in the heavens or earth 


OR THE GOLDEN AGE. 


151 


can go out of God’s control. To the bad spirits of the 
earth was the Nazarene sent. Art thou afraid of bad 
men on the earth ? They are the ones that need a phy¬ 
sician ; go to them. Art thou afraid of had spirits ? 
Tell them thou lovest them, exhort and pray with them, 
and thou wilt lay up treasure in heaven. Dost thou say 
thou art afraid they will deceive thee ? Ask thy God 
what is His will, when thou art in doubt. Walk after 
the best light thou hast, keep hold of that light until 
thou obtainest something better, and then go on and fear 
not, for the infinite God is calling thee. 

If thou dost a good act to elevate thy neighbor, 
thou art also helping the depraved spirits departed. 
Perhaps they can understand better there than they 
could here" the blessing that flows into thy soul in conse¬ 
quence of the good act, and this will tell them to do 
likewise. Thou doest wrong thyself to close thy doors 
against the poor spirits departed, as thou dost to send 
thy neighbor starving into the street; and thou must 
repent of one as much as the other, for one is thy broth¬ 
er as much as another. If thou dost dislike any spirit 
departed, be not afraid he will cfome to thee, for he is no 
more attracted to thee than thou art to him. And if 
he is a pure spirit, he cannot come near thee if he would, 
for how shall he mingle with thee when thou dost dislike 
him ? He prays for thee, and that is all he can do. 
The angels know but one family in the heavens and 
earth, and if thou wilt learn to mingle with them, thou 
must also learn this. Departed spirits whom thou hast 
injured, and who love thee, may have great power over 


152 


THE KINGDOM OF HEAVEN, 


thee. This they can obtain by the intensity of their 
love, through the law of progressive love. They have 
forgiven the injury, and are more rapidly progressing 
by loving thee, because by loving thee they can sooner 
learn to love all spiritual existence, for it may be that 
thou wert the greatest obstacle to that love. This will 
admonish thee never to speak evil of any one, be they 
here or in the spheres, for they or their spirit friends 
will commence to toil for thee, and bitter will be the 
tears thou wilt shed when thou dost know it. Rehearse 
not the evils that are about thee; say not where this and 
that man has done wrong, but seek positive good for 
thyself and every one. If thou dost spend thy life in 
saying this man is wrong and that man is wrong, most 
agonizing will be thy reflections when thou hast arrived 
at that progressive step where thou canst see the real 
beauties and gems that were constantly about thee that 
thou didst neglect. When thou goest to thy neighbor, 
ask thyself what positive good thou canst do him ; and 
if thou canst think of none, stay away. If thou art 
going only to tell him that this thing is wrong, stay 
away. Dost thou say that all offences must be exposed 
to the world ? If thou art eager to expose offences to 
prevent evil, expose thine own ; thou hast no business with 
the offences of others, if thou dost think thou hast, thou 
hast restitution to make. What sayst thou; hath not 
the world toiled with an astonishing perseverance in ex¬ 
posing the offences of each other ? But we must not 
judge the world; we must come before the world with 
positive good. Whoever receives anything of this, com- 


OR THE GOLDEN AGE. 


153 


mences to reform. Thou dost not do anything in re¬ 
forming the world, when thou dost tell of the offences of 
thy neighbor. Thou hast done a wrong. From the 
laws of spiritual attraction thou dost invite thy neighbor 
to do the same thing by thee, and art thou satisfied with 
it ? He hath no business with thy offences, and thou hast 
no business with his. If thou art eager to tell of offences, 
tell of thy own, and then thou dost invite everybody to 
do the same, and then there will be progression. But 
the laws of progression do not require thee to do this; 
confess to God thou must, at some period, but be sure and 
do all the positive good thou canst. 

We pray thee, 0 God, that we may constantly be meek 
in spirit. 















■ 












• 





















BOOK y. 


» 


J 




THE MESSENGERS OF GOD. 


Who are the messengers of the Everlasting ? Are 
they the ones that come to thee on Sundays ? Dost 
thou think Jesus, Paul, Peter and John were more the 
messengers of God than thou ? Dost thou think truth 
belongs to them more than to thee? Truth comes from 
God. Truth belongs to all spiritual intelligence. Truth 
is the propensity of one as much as another. Truth is 
ever the same. Truth existed before the eternal worlds. 
Truth is co-existent with God. Truth is the manifesta¬ 
tion of God. Truth is the revelation of God in every¬ 
thing thou dost see in the heavens and earth. Truth 
is the voice of the infinite God, speaking in an infinite 
variety of methods, from everything that God has 
made. Truth is the language of the Everlasting, heard 
in the music, in the winds, in the roaring of waters, 
and in the heavy thunders. Truth is the inspiration of 
God, coming to thee in the power of His omnipotence, 
and in the gentleness of His love. All truth comes 
from God. Truth is the propensity of all. spiritual be¬ 
ing, as much one as another. What sayest thou ? hast 
thou found any truth ? Dost thou say then it is thine, 
and that thou wilt hoard it, as the avaricious hoard gold ? 
Who are God’s messengers? Ask thyself if thou art- 
one ? Dost thou say this truth came from the Naza- 
rene, and this from Paul, and that it is more their truth 


158 


THE KINGDOM OE HEAVEN, 


than another’s ? Truth, the property of God, is for 
all whom he has created, for he loveth all alike. Did 
the Nazarene tell ttee of truth ? It is thy truth, as 
much as his. Did Paul give thee truth ? It is thy truth 
as much as his. Truth belongs to all spiritual intelli¬ 
gence that God has made. The truth of God is infinite. 
There is an infinite variety of ways by which truth must 
come to man, because it comes from an infinite God. 
Dost tfiou learn a little truth, and say this is sufficient 
for all spiritual beings ? Dost thou learn truth in one 
way, and say this is the only way of learning truth ? 
Who appointed thee a judge over an infinite God, and 
over His infinite variety of methods of revealing Him¬ 
self. Hast thou learned any one thing ? Then thou 
hast learned a truth from the infinite God. Where didst 
thou learn this truth ? Didst thou find it independent 
of all relations, independent of the laws of spiritual 
attraction that bind thee to everything in the universe 
of God? All that thou hast truly learned is truth 
from the everlasting God. How then couldst thou re¬ 
ceive it unless some of God’s messengers gave it to 
thee ? And when thou hast it, dost thou think it is thy 
property any more than another’s ? Doth thy brother 
man, the angel, the flower, the summer breeze, the 
stars, give thee truth? Then they are God’s messen¬ 
gers. Would it please thee to lay this truth away in a 
strong box until the world is ready to pay thee what 
thou dost ask for it ? Would it please thee to clothe 
this truth in the gaudy tinsel of costly raiment? Would 
it please thee to come before the world with thy truth, 


OB THE GOLDEN AGE. 


159 


to dazzle thy fellows ? Would it please thee to give 
thy truth only in particular forms and methods ? Ask 
thyself, for thou art thine own judge, whether thou art 
waiting for any of these things to give away thy truth ? 
If thou art waiting for any of these things, thou hast 
restitution to make before thou canst be a child of light. 
God’s truth is precious, is lovely and beautiful. It is 
designed for all spiritual intelligences. A universe 
of created intelligences needs God’s truth. God’s truth 
is the influx of light that gives power of control among 
all spiritual beings. If thou art selfish in giving God’s 
truth, the same judgment will come upon thee in re¬ 
ceiving it. As thou dost give, from the laws of spiritual 
attraction thou dost invite every one to do the same. 
Give thy truth, then, as fast as thou dost receive it, and 
as thou dost find individuals capable of receiving it. 
Give it in its beauties, give it to the news boy, give it 
through the penny post, give it in all methods, and in 
all directions; for it is God’s truth thou hast. Fear 
not that, if thou dost give away thy truth as fast-as 
possible, thou shalt be left barren. Fear not that 
thou wilt have old and worn out truths, and will not 
receive any new truth. It is the act of giving that 
brings to thee new truth. Besides, the truth thou hast 
belongs to all spiritual intelligence, and all spiritual in¬ 
telligence is in need of it. All spiritual intelligences 
are messengers of God. One is as much a messenger 
as another. One is appointed by God as much as an¬ 
other. All are sent from God. Fear not to give thy 
truth, for He who gave the world most truth, had no 


160 


THE KINGDOM OF HEAVEN, 


resting-place. How much dost thou think he lost in 
giving all that was possible for him to give ? But he 
was trying to fulfil the law of his existence. He was 
trying to give to every one his own. There is no credit 
to thee in giving all the truth possible for thee to give, 
for what truth thou givest, belongs to every one to whom 
thou givest, and God designed it as much for them, as 
for thee. If thou hast more truth than another, in tears 
thou mayst thank God that thou hast been accounted 
worthy of the trust which has been given to thee to 
give to thy fellows. 

If thou hast pride in giving away truth, thou wilt 
have pride in retaining a given opinion which thou wilt 
afterwards find is not truth. Thou seest in this way thou 
wilt be led away from the light of heaven. Thou must 
give away truth, the left not knowing what the right 
hand doeth. If thou dost not, thou wilt surely he left bar¬ 
ren of new truth, and then thou art under the depraved 
law and not under the progressive law of being. If 
thou dost keep a sentinel over all the truth thou dost 
give away, thou wilt soon quit consulting the God of 
thy spirit for truth, and first inquire what thou hast 
previously said as truth. If thou wilt be a child of God, 
continually giving His iruth, do thou go to Him contin¬ 
ually for this truth. If thou art afraid thou shalt con¬ 
tradict thyself, thou art afraid that thou art not the infi¬ 
nite God. Do not try to he the infinite God, hut the 
finite man seeking to approach the infinite God. And 
do thou go to the infinite God for truth instea'd of con¬ 
sulting any previous truth thou hast given. Consult 


OR THE GOLDEN AGE. 


161 


the infinite Source of Light instead of thy depraved 
spiritual being. 

Every spiritual being is a messenger appointed of 
God, for all spiritual existence comes under the laws of 
spiritual attraction and association. Every spiritual 
being, after its own progress towards truth, is a helper 
of all spiritual existence towards the infinite God. Dost 
thou say that the Nazarene was a particular messenger 
sent into the world ? So is every one a particular mes¬ 
senger sent into the world, and is laboring after his or 
her own degree of development. Dost thou say we must 
give credit to the Nazarene above all others for the 
truth he spake ? The truth He gave us belonged to God 
and was the gift of God to all spiritual intelligences. 
He was an harmonial child, and thus had more of God’s 
truth than another here, but He was no more sent with 
that truth than is every one that has or will appear on 
the earth or in the heavens. All in the heavens and 
earth are sent to give what truth they have, and must 
give this truth after their own development and organi¬ 
zation, for all are equally under the laws of spiritual 
attraction and association. , 

Our Father, we pray we may know more of thy truth, 
and that we may be ever ready to let our light shine. 
May we ever bear in mind that we are dependent on 
thee for all things, and may we be found thy truthful 
messengers, giving what truth of thine we have with 
willing hearts, knowing that it belongs to all thy child¬ 
ren everywhere. 


11 


162 


THE KINGDOM OF HEAVEN, 


GUARDIAN SPIRITS. 

God is the great guardian of all spirit, for he con¬ 
trols all spirit through the wisdom of his counsels and 
the beneficence of his love. God is the great Father 
Spirit that is nearer to us than any other guardian. 
All real guardians are those who accept His will and do 
His behest. In a general sense, every spirit is a guar¬ 
dian, as every spirit sends out its influence. Those 
spirits that accept the Father’s will are true guardians, 
and those that do not, have repentance and restitution 
to make. No spirit can exist without sending out its influ¬ 
ences. The general effect of these influences, or their defi¬ 
nite attractions, depends upon the source and power of the 
spirit, as developed to do evil or good. Spirit is attract¬ 
ed to spirit everywhere; every locality of spirit in the 
universe is attracted to each one and all. But every 
spirit has also its definite attractions, depending upon 
its locality in the scale of spirit and its development. 
All spirits are guardians, from the mineral up to thy 
God, and God is the guardian over all. Through the 
whole universe of God, the Infinite appoints definite 
guardians. The definite guardians come into more im¬ 
mediate relationship, and in true harmonial relations 
are necessary to each other, for they are appointed of 
God. It is necessary for thee to have a guardian ; the 
office of guardianship is also just as necessary to the 
one appointed. Thou dost gain protection ; the guardian 
positive virtue. The flower, the bird and everything 


OR THE GOLDEN AGE. 


163 


has its definite guardian, and definite guardians are ap¬ 
pointed of God for each and every individual spirit. 
This appointment is not arbitrary, it is the result of 
natural spirit attractions. But in thy depraved rela¬ 
tions thou art not under true guardianship, and it doth 
depend in that thou art ready to accept the Divine 
will, that there is any true guardianship exercised over 
thee. If thou hast fully accepted the Father’s will, 
there are a legion of angels watching thee as they did 
the Nazarene, but if thou art seeking thine own will, a 
child budding into spirituality in the spheres may be thy 
natural guardian. Every definite guardian that is over 
thee, is brought to thee by natural spiritual attraction. 
One spirit may have charge over thy affections, another 
over thy wisdom, another over thy business, eta, and it 
is as necessary to them as it is to thee. But when I use 
the word definite guardian, it is for the nearest guar¬ 
dian to thee, the one I call the definite guardian has 
also his or her guardian, and so on up to the everlasting 
God. Thou wilt now see that the angels have charge 
over thee. If thou art much debased, they speak to thee 
through the infant child, and if thou art very elevated, 
they come to thee themselves. Just after thy develop¬ 
ment is thy definite or immediate guardian placed, and 
the guardianship exercised over thee is necessary to the 
progress of the spirit guardian, for it is necessary to 
give to him or her positive virtue after their own devel¬ 
opment. 

If thou art just learning to trust in thy God, a spirit 
who has just arrived at a point of believing in this 


164 . 


THE KINGDOM OF HEAVEN. 


trust becomes beautiful in the positive faith of it by 
watching thee. Thou dost draw immediate strength 
from him, he draws his strength from his own guardian 
next to him in development, and this second guardian 
teaches the first to do this in order that he may obtain 
power from the one nearest to him. And so it goes on 
back to the infinite God. This shows to thee that God 
is the guardian of all spirit, and that each and every 
spirit is the definite and general guardian of each one 
and all. This must take place from the laws of spirit¬ 
ual attraction, and every guardian that comes to thee 
for good is a God-appointed one. Art thou ever impa¬ 
tient ? Thou wilt have no definite guardian to correct 
thee unless thou seekest to correct thyself. But do thou 
seek, and some beautiful creature of patience will con¬ 
stantly linger at thy side and both will receive good. 
The more thou art a striving child, the more guardians 
thou hast. As soon as thou dost find an erro • hano-inn* 

O O 

about thy nature, seek to correct it, and thou hast a new 
guardian. But if thou art seeking to correct no errors, 
where art thou ? Dost thou now understand in what 
sense God seemeth to give thee over to thine own wick¬ 
edness ? If it were possible for thee not to seek any 
good, then thou wouldst not have any definite guardian, 
but there would be many tears shed for thee. But not 
to seek something that is good, is to cease to exist, so 
thou hast definite guardians wherever thou art. But 
do thou bear in mind that thou dost say whether thy 
definite guardian is the angel or not. Thou wilt now see 
that one laboring all the day may not recieve any more 


OR THE GOLDEN AGE. 


165 


of God’s gifts than one commencing at the last hour. 
From the laws of spiritual attraction, after the demand 
that is created, must the supply come. As thou dost 
seek, so shall definite guardians come to help thee. If 
in one moment of time thou hast found all thy errors, 
a legion of bright beings come to thy rescue. They 
come to tliee from the natural laws of spiritual attrac¬ 
tion, and it is a terrible sin if thou dost send these bright 
beings away again. 

Definite and general guardianship exists with all 
spirit in the universe, from the lowest natural forma¬ 
tion, up to the infinite God. But in another sense, defi¬ 
nite guardianship is greater as thou dost go towards In¬ 
finity, for God is the most definite guardian. As thou 
dost go towards Infinity, doth thy power of control in¬ 
crease towards all below thee, so thou hast in reality 
more power over the most, depraved being than the 
immediate guardians next to him. Thou seest that, 
whether in depraved or harmonial relations, we all have 
guardians, definite and general. In true harmonial re¬ 
lations, the guardianship is beautiful. The parents then 
are the definite guardians of their children successively 
and through successive ages. From this point the har¬ 
monial children could look back to the first father and 
mother, and see that they were all brothers and sisters, 
parents and children, and each definite guardian from 
each new gift of his or her care, would feel the joys of 
a brighter love and would draw more power from the 
sources above them. This will take place when we are 
all children of light on the earth. But the child of 


166 


THE KINGDOM OF HEAVEN, 


light who goes to the spheres after his allotted time, is 
the angel; so that the children of light on the earth 
have for their immediate guardian the angel with whom 
they are brought into alliance as soon as they learn to 
love all their brothers and sisters, parents and children. 
To commence and he the children of light on the earth 
will be beautiful, for there is a true and corect guar¬ 
dianship established. Thou wilt see that in the correct 
guardianship the natural affections are constantly devel¬ 
oped in their true order and relations. But thou must 
not destroy the identity in this spirit progress of the 
true method of approaching the everlasting God. Man 
knows his own identity because he and his God are his 
only judges. That man ever possesses this conscious iden¬ 
tity, is because the God in him judges him. If the God 
in him acts after the laws of his being, he is a child of 
light, and do tliou remember that thou dost only feel 
control and restraint when thou art in a depraved spirit¬ 
ual existence. 

All spirit sends out its influence. But the power by 
which this influence is exerted depends upon the devel¬ 
opment of the spirit. The influence of great angelic 
spirits may be felt in different worlds. The influence 
of everything is felt in like manner, but not in the same 
degree. But every spirit is capable of giving a definite 
influence after its own development. Art thou thinking 
of thy neighbor ? If so, thou dost send to him a defi¬ 
nite influence, for to think of him • is but the real lan¬ 
guage of the harmonial children. For to have thoughts 
is to give them away; if they bear a definite relation 


OR THE GOLDEN AGE. 


167 


they must go to the object. This cannot he otherwise 
from the laws of spiritual attraction. If one angel is 
thinking of another, the influence goes with definiteness 
to the object, and generally to all spiritual being. Dost 
thou see that whatever thought or emotion thou hast, it 
goes in a general influence to all spiritual being, and 
definitely to the object? Everything thou doest is defi¬ 
nite and general in its influence. To these definite in¬ 
fluences in our depraved relations we are not very sus¬ 
ceptible. The moment we begin to progress towards 
the children of light, we become more susceptible to 
them. If one angel is thinking of another, they see 
each other side by side, although they may he in reality 
thousands of miles distant. When the angel sends his 
influence to the angel, it comes in any representation 
the angel sending may be pleased to give it. It may 
take the form of a bird, or a flower; or it may take the 
form of the angel sending,' and this will ever he the 
case, unless a definite intention of representation in form 
is intended. The vision of the angel will never deceive 
as to whether the angel brother or sister is by his side 
in reality or not. This same thing takes place with us 
in our depraved relations. If thou art thinking of talk¬ 
ing of thy neighbor, thine influence has gone to him 
definitely in thine own personal form. If thy neighbor 
is at all susceptible and not preoccupied, he will com¬ 
mence thinking of thee; if he is still more susceptible, 
he will see thee in form by his side. If thou and thy 
neighbor continue to increase towards true harmonial 


168 


TIIE KINGDOM OF HEAVEN, 


relations, tliou wilt he able to converse with each other in 
this way. Thou wilt continue to send thine influence, 
and thou wilt know that thy influence is represented in 
thine own form by his side, and thou wilt commence to 
show each other visions, and converse as face to face. 
But when thine influence goes in this way, it can never 
be as powerful as when thou art by thy neighbor’s side 
in person, and thou canst never see thy neighbor as well 
or his surroundings. Thou wilt now understand how, 
when thou goest to converse with spirits departed, through 
a medium, how those spirits are attracted to thee. Thy 
spirit influence comes to them in forms, from the laws of 
spiritual attraction; for thou hast sent to them a defi¬ 
nite influence. If thou dost see with the spirit vision, 
this will tell thee that the spirit form which thou beholdest 
is often thousands of miles away. In this way thou 
canst see spirits from their influence, who are not able to 
come to thee in person, in consequence of their progress 
towards light. If an influence comes to thee, that influ¬ 
ence takes form, or how else shall it come? All spirit¬ 
ual beings can thus converse in this way, after their 
power of development. But when they thus send their 
* influence, it is not as powerful as when they appear in 
person, neither can they see thy surroundings as well. 

Thou seest thine influence goes to the object of thy 
thoughts, whether thou art conscious or not. But after 
thine own power of development, can this influence thus 
sent out in form be returned to thee in form ? As thou 
hast given so dost thou receive. In the same definite, 


OR THE GOLDEN AGE. 


169 


and in the same general manner doth this influence re¬ 
turn to thee, the result of the influence of thy sending 
out. After the amount of thy susceptibility, wilt thou 
feel this return. If thou dost speak evil of thy neighbor 
thou dost send to him a definite influence of thy wrong 
in thine own personal form, and his spirit, whether con¬ 
scious or not, must acknowledge and return this influence 
after its own development. How dreadful is this accu¬ 
mulation of wrath against the day of thy awakening, 
and how beautiful in thy progress towards light. 

Do thou remember, if thou art thinking evil or good 
of thy neighbor, that thy influence goes to him in form 
whether thou art conscious of it or not, from the law of spir¬ 
itual attraction ; hut if thy neighbor is sufficiently suscep¬ 
tible to feel thine influence, and to see it in form, he may 
produce a great effect on the influence in form, that 
shall return to thee. Not only may he do this, hut thy 
guardian spirit may mingle with this influence in form, 
that must return and endeavor to afflict thy conscience. 
This will explain to thee that when thou hast done wrong 
after thine own little season, thou dost feel the stings of 
remorse. When these times come, do thou remember 
that thy God is simply asking of thee repentance and 
restitution. Heed every warning that cometh to thee thus 
and soon thou shalt see these things for thyself, and soon 
will thy progress he such that thou wilt find God has 
appointed thee a guardian. When thy progresses such 
that this becomes necessary, this must take place wheth¬ 
er thou art here or in the spheres. It must take place 


170 


THE KINGDOM OF HEAVEN, 


from the law of spiritual attraction. If thou dost con¬ 
stantly endeavor to accept the Divine will, and tliy faith 
hath commenced to change thy whole existence, then will 
the administering angels bring some being to thee in 
trust, and say to thee, watch thou over it, and thus make 
thine own faith positive from the possession of real pow¬ 
er. The office of a true guardian is the most delightful, 
for it takes place under the acceptance of the Father’s 
will, and after the laws of thy true relations. Thou 
canst only be a guardian over any one under the ap¬ 
pointment of thy God, except by coming in contact with 
one who is in a perfect condition of receiving what thou 
hast to give. I have reference here to the definite or 
immediate guardianship. What sayest thou? Is not this 
beautiful ? Doth not thy God know what ye have need 
before thou asketh Him ? Doth not thy God love thee with 
an infinite love; love thee as thou lovest thyself? And 
under the dispensation of His beneficent will, has He in 
a general and in a definite method appointed everything 
necessary to thy progress towards light, towards the pu¬ 
rity and glory of angel life. Dost thou ask thyself 
continually, where is thy God? 

Our Father, we ask for thy blessing. We pray that 
the light that is above may not pass by us unheeded. 
We pray that we may keep ourselves unspotted from 
every contaminating influence. We pray that we may 
send out good influences everywhere, and none that are 
evil. Help us, O God, for we feel the burden of trans¬ 
gression. Help us, for sin is terrible before Thee. We 


OR THE GOLDEN AGE. 


171 


pray that we may become the children of light. We 
pray that as soon as we find an error about our spirit, 
we may be swift to make restitution, and to acknowl¬ 
edge our sin to Thee. Help us, for we feel the burden 
of our transgressions. 
















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BOOK VI. 






ACCEPTING THE FATHER’S WILL. 


We leave our depraved relations and become tlie chil¬ 
dren of light by continually striving to accept the will 
of our God. Dost thou think thou hast no will of thine 
own, if thou art trying to accept the will of another? 
This would be true in some measure if thou wert trying 
to accept the will of a finite being. But even then thou 
wouldst be endeavoring to will as another wills, and it is 
only no will to thee, as it cannot fulfil the law of thy 
progression. If trying to accept the Father’s will, thou 
art endeavoring to will as thy God wills, and in doing 
this, thou art fulfilling the laws of thy being, it is 
impossible for thee not to will after the will of some one. 
Dost thou say it is ? Then thou sayest that it is possible 
to go out of the universe of God to live; that it is pos¬ 
sible to go out of those infinite varieties of laws which are 
for the control of all spiritual being. If thou dost will, 
thou must accept a will that is in the universe of God, 
for thou canst not go out of the control of an infinite 
God. Infinity is about thee in all thy connections ; and 
in every particular movement thou art capable of mak¬ 
ing, there are involved infinite relations. If an infinite 
Being exists, how canst thou go out of that infinity? 
Thou seest thou canst not go out of the control of thy 
God, because He is an infinite God. Whether thou art 
depraved, or a child of light, thou art continually ac- 


176 


TIIE KINGDOM OF HEAVEN, 


cepting a will in the infinity of God, for thou canst not 
go out of God’s control. The Everlasting has a definite 
will respecting every spirit identity. Dost thou say that 
to accept this will is to lose thy independence of will ? To 
accept this will, is to gain independence of willing, for 
thou then art in spirit a part of the infinite will. Thou 
then dost truly approach an infinite God, and after the 
amount of thy progress hast thou an increased power 
of will. The infinite God is in thee, and if thou sayest, 
in accepting the Father’s will, thou hast no independence 
of will, then thou sayest thy God hath no independence 
of will. Thou only dost lack independence of will, 
when thou art not striving to do this. To have lib¬ 
erty, thou must accept the will of God; there is no 
true liberty without this. The will of God respecting 
thee is the perfect law of liberty and progress. If thou 
art seeking the will of thy depraved relations, thou canst 
not go out of infinity; hut thou art continually groping 
in the range of the lowest steps of progressive will. 
The tendency of the laws of spiritual attraction is to 
keep thee in this range until the power of God reaches 
thee with a new love, and thou dost accept that love and 
will after its new dictates and teachings. Dost thou 
understand that when I use the term “ to accept the Fa¬ 
ther’s will,” it is to come into the perfect law of liberty ? 
If thou thinkest to accept the Father’s will is to lose 
thy independence, it is because thou dost not know, or 
seem not to know, that in thy depravity thou art continu¬ 
ally accepting the lowest steps of progressive will. 

It is beautiful to accept the Father’s will. Not but that 


OR THE GOLDEN AGE. 


177 


in onr debased relations, it must at the commencement give 
us pain, because we must struggle against the laws of 
spiritual attraction in depraved relations. But as soon 
as any new strife commences, a new guardian comes to 
us. They ever come with the demand, to bring us into 
the higher laws of spiritual attraction. From this thou 
mayst see that if thou dost seek the Father’s will in any 
respect, and then give up thy striving, thou hast sent a 
God-appointed guardian away. These guardians are 
brought to thee after the natural laws of attraction, for 
their and thy acceptance of the Divine will. Thou dost 
not see these guardians at thy first commencing, but if 
thou art continually progressing, thou must soon see thy 
most definite guardian, or the one nearest thee, for thou 
dost then require definite teaching under the appoint¬ 
ment of thy God. Thou wilt see, now, how the angels 
had charge over the Nazarene; this is but waiting for 
thee when thou art striving in the same way. As thou 
art in thy progression, and as thou art striving, dost 
thou bring to thyself definite guardians to teach thee. 
After the demand, the supply must come, for this is a 
certain law in the universe of God. 

In depraved relations, the accepting of the Father’s 
will gives us pain at first, because we must come out of 
old depraved relations when we commence to consult the 
will of our God. In whatever condition thou art, thou 
must say this is God’s will respecting me; for whenever 
thy God doth find thee, He doth so in His will, and so 
also when thou dost find thy God, thou dost find God’s 
will respecting thee. Dost thou say thou canst not do 
12 


178 


THE KINGDOM OF HEAVEN, 


this? Then thou sayest thou canst not accept the Fa¬ 
ther’s will. But by striving thou canst accept the Father’s 
will, for “ seek and ye shall find ” is written in the laws of 
thy being. Thou hast done much when thou hast found 
thy God; and dost know in whatever condition thou art, 
it is His will respecting thee. God help thee to find this 
condition, to seek it" with thy whole heart. When thou 
hast found this, thou dost strive in purity to love and to 
accept the teachings of every new love that comes to 
thee. And now do thou remember, that whatever is 
the result of thy striving, is the Father’s will respecting 
thee. Accepting the Father’s will at one moment of 
time, thou must continue to accept it to thine own con¬ 
sciousness. The children of light are ever expecting 
and seeing results, as thou dost from thy first endeavor 
to accept the Divine will. The result they see in an¬ 
ticipation actually takes place. Thou must look forward 
to results, as they do, from everything thou doest, hut 
the results thou dost anticipate do not take place, because 
thou art in depraved relations; hut the results that do 
take place, are after the will of thy God. Now dost 
thou see that in thy true endeavors thou art approaching 
the children of light after God’s will? But after thou 
hast willed, if the results took place after thy anticipa¬ 
tion, thou wouldst never approach them. Therefore do 
thou continually strive in thy depravity, and know that 
the results that take place are the will of God respect¬ 
ing thee, towards bringing thee to the children of light 
who have perfectly accepted His will. The nearer thou 
art to the children of light the more art thou a true 


Oil THE GOLDEN AGE. 


179 


prophet, to see what shall actually be the result of thy 
striving. The children of light will, and see the result 
of their willing; so does all spiritual being after the 
amount of progress towards the Everlasting. Thou 
canst now understand how some individuals are able to 
prophesy. Every spirit, be he in or out of the form, can 
see results after their own progress towards God in ac¬ 
cepting the Divine will. Those spirits whose harmonial 
loves produced our earth, can see the end from the be¬ 
ginning with everything beneath and above them, with 
an accuracy that to us would seem infinite. But it is 
not so, for there is infinity between them and Deity, tow¬ 
ards whom they are progressing. The Infinite God only 
sees the end from the beginning in the true perfection of 
willing and knowing the result. 

What sayest thou, wilt thou accept the Divine will? 
Accept thy Bather's will and thou shalt soon see in the 
future the result of thy endeavor. Thy will springs 
from the desire of possessing something beyond thee. 
Thou dost will with reference to receiving. Therefore 
when thou dost will, thou doest so from the anticipated 
desire. It is beautiful to will, as do the children of 
light in anticipation of some new bliss, and know that 
it must come. They know the only true joy of giving 
and receiving, for it takes place after their true harmo¬ 
nial relations. Accept thou the Father's will, and see 
this universe glowing each moment with brighter beau¬ 
ties ; see coming to thee definite guardians appointed by 
thy God; see the poets from the spheres, hear them sing, 
and see their words take form ; see thy friends, who have 


180 


THE KINGDOM OF HEAVEN, 


cast off the mortality of earth, and talk with them; see 
the angels in their angel dress, and learn their language; 
see the pure in heart, and be able to mingle thy spirit 
with theirs, to feel their thrills of pleasure, their depth 
of love and their joys of song; see seraphic choirs, and 
hear their music; see flowers from the land of beauty, 
see their incense and the incense of the incense, and in¬ 
hale their fragrance; see the golden sparks that reach 
our highest heavens from the great angelic spirits, see 
that God has made thee beautiful, and designs thee for 
an unceasing progress towards the infinite riches of His 
own infinite Godhead. 

CONSULTING GOD. 

God is in everything material or spiritual that exists in 
his universe. Thou canst not think of any place where 
God is not. God dwells within thee, and without. God 
is just as much without as He is within thee, for He is 
just as much in one place as another. God loves with 
an infinite love everything he has made; He also con¬ 
trols everything with infinite wisdom. God loves thee 
with an infinite love, and in this way thou mayst know 
that thy God is infinite. The God that loves thee with 
an infinite love, dwells within thee, as He does in every¬ 
thing thou canst see. Every attribute thou hast, and 
that thou canst attach to spirit life, through thy mind, 
thou dost magnify after thine own conception of infini¬ 
ty, to an infinite extent; and this is thy God. Thou 
seest now that every different identity has a different 


OR THE GOLDEN AGE. 


181 


conception of God, that in our depraved relations this 
is greater than among the harmonial children. Our 
different conceptions of Deity are nearer as we approach 
the children of light. In our depravity we are widely 
apart, for we have no definite language to convey our 
ideas. Just after the degree then that we approach the 
Everlasting, just in that degree, do our conceptions of 
Deity become nearer to those surrounding us, or those 
of the same progress. When spirit mingles with spirit, 
when every thought and emotion is understood, how ac¬ 
tive is each individual mind in accepting truth. I think 
the progress of the angel in one moment is more than ours 
in our best endeavor in a lifetime on the earth. But in 
whatever condition we may he found, truth comes to us 
by consulting God. We must consult God within and 
without us. We must consult God in everything we 
can see or have a knowledge of, in the heavens above 
or the earth below. Dost thou say thou shalt go hut 
to this place to consult God ? If thou dost say truly, 
God is only in the place you mention. Dost thou say the 
true method of consulting God is in prayer ? Then 
God is only with thee when thou prayest. There are in¬ 
finite ways of consulting God, for God is an Infinity. 
To fulfil the true law of progress is to be ever consult¬ 
ing God. How dost thou accept God’s truth ? Dost 
thou see truth and then accept it ? If thou dost know 
that God is infinite, and that thou art finite, the only 
way this truth becomes faith, or can be accepted, is by 
progressing towards the infinite God. Dost thou see 
the great truth of giving and receiving? Thou dost 


182 


TUB KINGDOM OF HEAVEN, 


only know it as a truth, when thou hast commenced to 
toil under its influences. There is no place thou wilt 
consult God oftener than by going to the poor and re¬ 
lieving their necessities. In this way thou canst fulfil the 
laws of thy being, for with them is an actual demand 
on the Lord God. It is not a demand for the luxuries 
of depraved existence, but a true demand for relief. If 
thou dost help them, thou dost become a God-appointed 
guardian, and they the God-appointed objects of thy 
care. Thou dost then come in the true condition of 
giving, while they are in the true condition of receiv¬ 
ing. To these places the great practical workers in the 
heavens are constantly going to seek truth, and to make 
virtue strong and positive. Hast thou any conception of 
truth ? Go to the poor of every condition and learn 
the only method of accepting truth. Go to the poor of 
every condition and the heavens shall open to thee. 
Thou shalt see how the great practical workers in the 
heavens become strong and powerful in mighty works. 
Do this and thou shalt learn how the Nazarene w T alked 
on the sea. Do this and fear not, for when thou dost 
commence to do this, the angels commence to have charge 
over thee. The variety of ways of giving and receiv¬ 
ing under the laws of definite and general guardianship, 
are infinite, because everything is infinite in its relations. 
Guardians cannot do much for thee in their work unless 
thou art working for others. If thou hast no endeavor 
to fulfil the laws of progress, it is useless to say thou 
hast consulted thy God for truth. Canst thou go to the 
mountain, and there remain to consult thy God for 


OR THE GOLDEN AGE. 


183 


truth ? Supposing thou dost pray day and night, the 
most that thou doest is to obtain a conception of truth, 
and the longer thou dost remain away from thy fellows 
the less will become the good influences about thee. But 
thou must bear in mind one thing, that the poor of every 
condition are the whole human family, and after the 
laws of spiritual attraction thou must give and receive 
with all. Thou canst net say that what thou hast must 
go in this channel or that channel, for thou art bound 
by the laws of spiritual attraction to all spirit being; 
therefore thou must endeavor to give and receive with 
all. But thou canst be only a definite guardian over 
those who are in a definite condition of receiving what 
thou hast to give. If thou dost wish to consult God, 
become a general and definite guardian, and when thou 
dost become a definite guardian, thy God becomes a def¬ 
inite guardian to thee. Dost thou ask for a test? Dost 
thou ask for a sign from heaven ? Go to the poor, and 
the spirit of the Lord God will tell thee of truth. How¬ 
ever poor is thy mind, or feeble the rays of reason in 
doing this, thou dost truly consult God, and dost truly 
accept his truth. Fear not the sovereign world, which 
despises small duties, but go and perform them, and 
learn how beautiful a thing it is to consult thy God. 
Canst thou see new and beautiful truths, go quickly to 
give them away before they become dim and fading, 
to make them strong and positive in thy spirit. Art 
[ thou fainting in the pathway thou art led ? Give to the 
: poor and thou shalt see some of the results of thy toil. 
’ Is everything gloomy and dark to thee on the earth ? 


184 


THE KINGDOM OF HEAVEN, 


Go to the poor, and everything shall brighten as the 
spring morn. Dost thou think there is' no God in the 
universe ? Go to the poor, and messengers are whisper¬ 
ing* in thine ear about the God of infinite love. Dost 
thou lack faith, and think that God has no will respect¬ 
ing thee ? Go to the poor, and return rejoicing at the 
sight of thy future pathway, about which bright beings 
are strewing flowers. Art thou impatient and fretting 
over every little incident of life ? Go to the poor, and 
learn the sweet lesson of charity that overlooketh all 
things. Art thou fearing thou hast not enough of gold 
and silver ? Go to the poor and give it to them, and 
learn that God’s will respecting thee is more beautiful 
than thine own. The Nazarene went to the poor, and 
found how beautiful it was to have the spirit of the Lord 
God upon him. In going to the poor, He saw His star of 
faith brighter. In going to the poor He obtained confidence 
to stand alone against the dark influences in the world. 
In going to the poor, He obtained the power of love, 
that led Him to see all people in the- heavens and earth 
as brothers and sisters. By going to the poor, He obtain¬ 
ed that love that made Him a co-worker with the angels 
of God ; that love which never loses sight of the infinite 
God in all spirit being; that love which led Him to see 
in His persecutors, His brothers, and to weep for them ; 
that love which gave Him strength to be crucified for 
truth’s sake. 

Just as soon as thou hast learned one truth, and accept¬ 
ed it after the true law of progress, the increase flows 
upon thee with astonishing rapidity. In every new ac- 


OR THE GOLDEN AGE. 


185 


ceptance thou dost make, new and brighter will glow the 
horizon of truths about thee. To consult thy God with¬ 
in, is to consult thy God everywhere. But be thou cer¬ 
tain to accept the behest of thy God when thou hast con¬ 
sulted him. Thou must remember that truth is the 
property of all spiritual being, and whoever gives to 
thee truth is a God-appointed messenger or guardian to 
thee with it. Supposing thou goest in pride to teach 
another the doctrine of giving and recieving is true be¬ 
tween both; if thou art not as ready to receive as to 
give, thine own depraved influence returns to thee, 
and thou dost return covered with the dust of useless 
toil. From the law of spiritual attraction, when thou 
dost give, thou dost invite the receiver to give also. 
If thou art not willing to receive truth from every source 
it may come, thou art not willing to fulfil the true law 
of progress, for truth is in everything. If thine enemy 
doth give to thee a new truth, he was God-appointed to 
give it to thee, and be thou ready with thanks for the 
instrument. The sources of truth are infinite, for truth 
is in everything, and if thou wilt not accept truth when 
it comes to thee from unexpected sources, how great is thy 
poverty of means of finding truth, for thou dost choose the 
narrow channels of thine own ways instead of the infinite 
methods of thy God. If the child, the aged, the simple, 
the despised, the man in the mountain, or the man in 
the city, and all things thou canst see in the heavens 
above or the earth below, give thee truth, learn to ac¬ 
cept it by giving again. In this way thou doth consult 
thy God, for thy God is in everything. 


186 


THE KINGDOM OF HEAVEN, 


If thou art fulfilling the laws of progress, truth 
comes to thee as thou dost stand in need. For God has 
appointed that in this way it shall come to thee, and in 
this way are the true laws of definite guardianship ful¬ 
filled. There is no difficulty in consulting God if thou 
art ready to receive the truth thou seest. If thou dost 
not accept truth, thy power of perceiving it becomes 
dim, and the influence thou dost send out is seen by thy 
guardians and all the pure in heart as a falsehood to 
thy existence. What hast thou done then, when thou 
hast consulted God for truth and found it, and then do 
not accept it ? To accept the truth thou seekest, thou 
jmust instantly bring it into practice, that thy spiritual 
being may have the benefit. But if thou dost not, this in¬ 
fluence, which takes form, is seen by the pure in heart 
as shrinking from the light. Dost thou go again to 
look for more truth ? If thou dost, the great sanctuary 
of truth is denied to thee, and thou wilt see it as through 
a glass darkly, and all previous truth, instead of becom¬ 
ing confirmed and real, becomes shadowy and fleeting. 
The realities of the universe in this way pass by, and 
what little thou hast is taken from thee. It is a dan¬ 
gerous thing for thee to look to thy God for truth and 
then not accept it, for if thou dost look for truth thou 
art consulting thy God, and if thou dost not accept it, 
thou art laying up wrath against a future awakening. 
Consult thy God after thine own identity and own meth¬ 
od, refusing none of the infinite number of teachers 
that are constantly crossing thy pathway. Supposing 
thou hast found a new truth, and under the enthusiasm 


OR THE GOLDEN AGE. 


187 


of its joys thou goest to give it to another, do thou re¬ 
member that the one to whom thou wouldst give thou dost 
invite by this very act to come to thee with truth, 
and do not suppose that thy truth may be greater than 
his, and remember that truth comes from the infinite God 
and in an infinite variety of ways. Parents expect 
ever to give truth to their children, but after the true 
laws of progress they must also receive truth from them, 
and the truth they gain is as great as that they give. 
Among the children of light, all are teachers and all are 
pupils; not that every one receives truth as much as an¬ 
other, but every one is as much a teacher as a pupil. 
If one exalteth himself, the very act is self abasement. 
If thou dost exalt thyself above another, the act doeth 
invite every one to do the same, and however great 
the truth thou hast, thou hast restitution to make for 
this sin, for thy God lovetli all alike. 

Dost thou say one man is greater if he has more 
truth ? But it is no more his truth than anothers, and 
although he may be God-appointed to teach this truth, 
he is no more God-appointed than thou art to teach the 
truth thou hast. If then thou goest to another, and 
sayest to him receive my teachings, and think thy only 
act is to give, thou hast exalted thyself, even if thou 
wert the angel. Thou canst not refuse to receive when 
thou givest, for the very act of giving doth invite this. 
It makes no difference how great thou art in truth, any 
act of exalting thyself hath cut off so many avenues of 
the infinite God that were shining on thee. If thou art 
beautiful in purity, and in this grace thou hast grown 


188 


THE KINGDOM OF HEAVEN, 


more than in any other-, in looking at thy neighbor, thou 
dost look from this stand point, while thy neighbor may 
be beautiful in helping the fatherless. Wilt thou seek to 
go to thy neighbor to give him of thy purity, and not ex¬ 
pect to receive of his benevolence? Thy very act of 
giving good gifts has invited him to give good gifts. All 
spiritual existence has different identities; therefore 
think not that any other being in the universe of God, 
can be precisely like thyself. It therefore makes no 
difference what the condition of thy neighbor is; if 
thou goest to give, thou must receive from him. If thou 
art a child of light, however poor thou mayst think his 
talk, it will not annoy thee. If thou art annoyed by 
thy neighbor’s prattling, receive a new lesson in patience 
from thy God-appointed guardian; and how knowest 
thou but thou wast sent more to receive this lesson than 
to give what thou hast to give ? To those who have 
much, much is given, for they do not close up any of 
those infinite varieties of ways God has of sending his 
truth. Then where canst thou go and what canst thou 
do, and not consult thy God ? No two acts of thy life 
can be precisely the same^ and thou canst do nothing 
in which thou mayst consult thy God if thou wilt. If 
then thou goest to the poor to consult thy God, and dost 
think thou art God-appointed, do thou remember that 
they may also be God-appointed in coming to thee, and 
perhaps they are God-appointed to give thee more than 
thou canst give to them, for to those that have much, much 
is given. If thou dost find thyself God-appointed, and 


OR THE GOLDEN AGE. 


189 


a definite guardian, while thou art making some par¬ 
ticular virtue more positive as the result of thy definite 
guardianship, thou mayst also do the same hy the ob¬ 
ject of thy care, hy receiving from him as he does from 
thee. Do thou constantly hear in mind that no two 
identities are precisely the same; if thou dost remember 
this, thou wilt see that thy neighbor’s method cannot he 
thine, nor thine his. Yet ye may meet, giving and re¬ 
ceiving. If thy neighbor hath a different method of 
discovering truth than thyself, remember that God is in¬ 
finite in his methods of giving truth, and say not to thy 
neighbor thou art wrong; but if thou find him lacking 
in something thou canst give, give it to him as thou 
shalt find him capable of receiving, and receive thine own 
lesson in return. In this w T ay do the children of light 
consult their God in every act, always teaching and al¬ 
ways being taught. Any spiritual being going to anoth¬ 
er, presuming only to teach, doth exalt himself, and 
this no finite being can do, for, to receive truth as well 
as to give, they must constantly be poor in spirit. 

Consult thy God. Let every individual being do it 
after his or her own method of seeking light, and they 
will do it after their own laws of progress. If thou art 
in the lowest stages of depravity, thou canst consult thy 
God. When thou dost ask for light, use what light is 
given thee and then shall more come, and when thou 
hast thus commenced to consult God, do thou consult 
him continually. Eemember to walk after thy best 
light, or what little thou hast will be taken away. Ee- 


190 


THE KINGDOM OF HEAVEN, 


member to do it always in adversity and in prosperity, 
and do it in meekness of spirit, neglecting none of the 
methods by which an infinite God comes to thee. Remem¬ 
ber that thy neighbors light is not thy light, and if thou 
dost say his light is thine, thou art inviting a finite 
being to judge thee, when judgment only belongs to 
the infinite God. Fear not to consult thy God in every¬ 
thing, for thy God is infinitely practicable. There is 
no particular relation about thee but comes under the 
notice of thy God. There is no particular relation 
about thee but what is infinite in its connections, and 
thy God is the only one who perfectly comprehends them. 
The Nazarene washing the disciples' feet has many defi¬ 
nite lessons and is also infinite in its relations, as is 
every other act he did, and also every act that we do. 
One of its definite lessons is, that so great a teacher 
should do so small a thing. But in doing this he was 
but striving to approach the infinite God who has num¬ 
bered the hairs of our head. Fear not then to consult 
thy God through His ministering angels, and neglect 
not ITis counsels, for He is infinite and controlleth all 
things. 

Consult thy God for truth, but be sure thou neglect 
none of the methods thy God hath in coming to thee. 
Thy God may send thine enemy to thee with truth, He 
may send thee one whom thou dost despise, He may send 
thee one whom thou in arrogance hast presumed to teach, 
and whoever comes to thee with his truth is God-ap¬ 
pointed to teach thee, and cometli in answer to thine 


OR THE GOLDEN A£E. 


191 


own prayers. Thou seest then thou must see in every 
man a brother, a sister, father and mother, or thou wilt 
not be capable of receiving truth from thy God when 
thou dost consult him. Thy particular and selfish loves 
are not as God loves. To say thou lovest as God loves, 
and then to be unwilling to receive truth only from par¬ 
ticular sources, thou dost in one instance acknowledge 
all to be thy brethren, and in another thou dost not. 
The flower, the fowl of the air, the beast of the field, 
the poor with unswept floors, the despised ruffian and 
the' angel, may all in their turn come to thee with truth 
in answer to thine own prayers, and strive thou contin¬ 
ually to accept it from all these sources that thou mayst 
truly progress. A ministering spirit may come to thee 
with truth, or the angel. Say not in consequence thou 
wilt consult the ministering spirit or the angel ever 
after, for they are fallible and may not be God-appoint¬ 
ed to bring thee to the particular truth thou art inquiring 
for. The angel may be God-appointed at one time and the 
infant child at another. ’ Let it be thy watchword con¬ 
tinually to consult God for truth, for if thou dost con¬ 
sult finite beings for truth, thou wilt be led astray and 
come into bondage, instead of the liberty of the child¬ 
ren of light. It is a beautiful thing to consult God for 
truth, and if thou dost accept this truth from every 
source by which God sends it, then thou art one of the 
harinonial children. When thou dost commenee and let 
any new-avenue tell thee truth, thou art progressing, 
but when thou dost let every avenue become open to 


192 


THE KINGDOM OF HEAVEN, 


thee, then thou art a child of light and among the pure 
in heart. 

We pray that we may seek truth and seek it contin¬ 
ually ; and give us strength and patience to accept it 
from whatever source Thou art pleased to send it. 


BOOK VII. 



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PROGRESSION. 


Progression is spirit going towards the infinite God, 
from whence it came. Not in a material point or rela¬ 
tion, for the Infinite can he no nearer than it is now, hut 
in the relation of spirit as comprehended in the individ¬ 
ual identity. It is one thing to progress towards the in¬ 
finite God and another to talk about it. It is one thing 
to tell all the world that progression is a law of the uni¬ 
verse, and another to repent and make restitution and 
to really go on towards the children of light. To pro¬ 
gress from our darkness requires toil, watching and 
prayer continually. Not being the children of light we 
do not comprehend that light which is beyond us. In 
our lonely hours and in our hours of prayer we may re¬ 
solve to be pure in heart, but the laws of spirit attrac¬ 
tion drag us away through the innumerable influences 
that are constantly in our pathway. If then thou wilt 
progress, thou must toil, watch and pray continually. 

Remember that the infinite God dwelleth in thee and 
that thou art only appointed a judge over thyself, for 
thy mission is not to pull down, but to build up. If 
thou art continually judging thyself, thou art inviting 
others to do the same, and thou art truly progressing 
when thou art dealing in positive virtues. Thou wilt 
infringe on some of the methods God has of sending- 
truth to thyself and to thy neighbors, if thou dost judge 


196 


THE KINGDOM OF HEAVEN, 


others. Judge thyself only, and then shall the stains 
of guilt commence to leave thy spirit and thou shalt see 
more of the true liberty. 

Remember to know all men as thy brothers and sis¬ 
ters, thy father and mother, and thy children, for this 
doth the infinite God, and thou canst not truly progress 
unless thou art striving for this loVe. When thou hast 
fully reached this, thou art in alliance with the angels 
and knowest the joys of angel life. 

Remember to visit the poor and afflicted, taking upon 
thyself as much as possible their infirmities, for in this 
way thou wilt see God and become positive in all truth ; 
thy spirit will not he troubled with doubts, thou wilt be 
stronger against the temptations of the world and 
against the bad influences of spirit attraction. Do this, 
and the pouting lip and the finger of scorn will not 
annoy thee. Go to the poor and afflicted in wisdom, go 
to protect them and to protect thyself also, for thou art 
one with them. Continue on in this work and faith will 
come to thee, that faith that brings thee into power and 
into sympathy with controlling spirits. But a short 
time will elapse before thou wilt see that thy reward is 
an hundred fold here and a thousand fold in the world 
to come. 

Remember to pray to God, and to accept God’s help in 
His own method of sending it, for thy God knoweth 
what thou needest before thou dost ask Him, and His 
method of helping thee is after the counsel of His infi¬ 
nite wisdom. Pray without ceasing. Pray to become 
pure in heart, and if thou thinkest thou hast made any 


OK THE GOLDEN AGE. 


197 


progress, pray that all pride may be taken away. Pray 
for strength to go to the poor, and if thou hast been to 
them and done thepi good, pray that the right hand 
may not know what the left hand doeth. Pray for 
God’s truth and that thou mayst be able to give it to the 
world, and if thy prayer is answered, remember it is 
not thy truth, hut God’s truth, and has been given thee 
in trust. Pray God that He may give to thee thy daily 
bread and clothe thee ; hut if thy desire has given to 
thee a feverish anxiety, pray that thy God may take 
thee away from the sordid loves of the world and not 
leave thy spirit in darkness. For thy anxiety and care 
do but injure thee and prevent thee from obtaining thy 
wish. Pray that thou mayst take upon thyself the 
infirmities of the sick and feeble, whom thy God has 
placed in thy charge, pray that thou mayst do it with 
willing hands and a cheerful heart; and remember that 
the Nazarene did this during his life for all as much as 
it lay in his power. Pray for the peaceful endeavor and 
the amiable smile through all thy striving, pray that 
thou mayst have it in all thy intercourse with thy fel¬ 
lows, and if thou art in bondage, and art treated as an 
underling, or if thou art sick and constantly afflicted 
with pain, pray for the amiable smile which patience 
and trust will give. Por if thou hast all thy life been 
in servitude to others, and hast borne all with meekness 
and patience, and hast worn the amiable smile contin¬ 
ually, thou hast a virtue that will quicidy bring thee 
into the land of beauty where dwell the angels, for they 
possess all these virtues, and have learned them and are 


198 


THE KINGDOM OF HEAVEN, 


now teaching them to thee. Pray against every temp¬ 
tation as thou dost find thyself prone towards them. 
Pray against the pride of personal appearance, the love 
of wealth and the love of fame, for all thou hast and 
all thou art is by God’s permission. 

Progression is for the spirit. It is one thing to pro¬ 
gress in beauty and virtue, and another thing to talk 
about it. The progression of spirit hath its own times 
and seasons after the spring and harvest of some high¬ 
er controlling power. If thou shouldst live the true life 
on the earth, in going to the spheres thou wouldst be 
the angel, and live in the land of beauty where all un¬ 
contaminated spirit of the earth dwells. This change 
would take place in harmony with the higher controll¬ 
ing power. But in thy depravity thou canst not go out 
of this control, hut art under it in the lower progressive 
steps of God’s will. Whatever may he thy point of 
progression, thy spring time and harvest on the earth 
and in the spheres, must he after the control of these 
higher powers. If thou wert an harmonial child, the an¬ 
gel would be thy definite guardian; but as thou art not, 
there are many definite guardians that come between, 
thee and the angel; but wherever thou art, thou canst 
not go out of this control. The spirit of the harmonial 
child would have its time on the earth, its own spring 
and harvest, or its Iron and Golden Age; and then in its 
own land of beauty a new cycle of years with new 
powers and new developments, and so to continue on; 
hut in thy depravity, thou goest not to the land of beau¬ 
ty when thou dost leave the earth; yet thou goest not 


OR THE GOLDEN AGE. 


199 


out of the times and seasons of control. Thy progres¬ 
sion from thy depravity is to become first an harmonial 
child, having full faith and trust in thy God—an harmo¬ 
nial child belonging to the earth—and when the season 
of thy endeavor is accomplished, then thou dost enter 
upon angel life. But from thy depravity, it may take 
thee many thousand years. This is not to 'discourage 
thee, hut to tell.thee of the result of thy patient toil. 
During the whole period of thy labor, thou mayst have 
the happy smile with the peaceful endeavor, if thou wilt, 
continually. The angel cannot come to thee as a defi¬ 
nite guardian. Thou couldst not understand their prac¬ 
tical efforts. Thou wouldst see them often bringing; 
upon thee pain and sorrow, and intercepting thy dearest 
hopes; thou wouldst see them doing this under the ac¬ 
ceptance of God’s will, and in thy depravity thou wouldst 
not understand them. They work for thee, hut above the 
influence of thy jarring discords. The reason why they 
are beyond this influence is on account of their positive 
power. They may help thee to recover from a darling 
passion, and thou mayst backslide a thousand times, or 
a thousand times ten thousand, and their patience is proof 
against it all; they have the same love, the same amiable 
smile as when they first commenced. This is that true 
Condition where the weary are at rest, and where the wick¬ 
ed cease from troubling. Seek no rest away from the laws 
of spirit attraction, or away from the sorrows and mis¬ 
eries of thy fellows ; for away from them thou canst not 
go. Think not that thou art fortunate if thou hast less 
of the duties of life to perform here, for thou ha$t them 


200 


THE KINGDOM OF HEAVEN, 


to learn before thou canst enter into the land of beauty. 
Hast thou ever passed one of thy fellows and beheld him 
condemned to toil, not one day, or one week, or one 
year, but his threescore years and ten ; if thou hast, ask 
thyself if thou hast the same patience to labor for thy 
bread if thy God should ask it of thee ? This patience 
thou hast to learn before thou canst enter into the angel 
life; this patience with the amiable smile. And thus 
it is the amiable endeavor thou must learn in all things, 
not the endeavor once made, but a thousand times made, 
and a thousand times performed; not to-day only but 
during thy lifetime, in all things thy God may call on 
thee to do. If thou sayest that this is not so, how else 
canst thou be a guardian over the poor and despised of 
the earth; the cry of the oppressed goes to the living 
God, and angels must be their guardians, to give them 
hope and trust continually. Hast thou ever beheld an 
infirm brother or neighbor who has many sicknesses, 
and is constantly calling for help; if thy God says 
to thee, take upon thyself liis infirmities, canst thou do 
it? This does the angel, and the angel lives in the 
land of beauty where the weary are at rest. Thou 
canst not go out of the universe of thy God to live; 
thou canst not go out of the laws of spirit attraction; 
thou canst not leave thy fellows ; and as is the dearest 
object of thy affection, so will thy God show to thee are 
all the world. How wilt thou overcome the world ? How 
wilt thou take the cross and learn that it is easy to be 
borne ? As thy spirit doth progress thou doth see more 
of the wickedness of thy fellows ; thou dost thirst more for 


OR THE GOLDEN AGE. 


201 


that true love of heaven which cannot be returned to 
thee on the earth ; thou seest new crimes, new selfish 
aims in thy neighbors unthought of before, thou seest the 
secret thought, and readest the hearts of thy friends; 
and what sayest thou to this manner of progression, to 
that place where the w r eary are at rest. To progress, 
thou must pray God continually to overcome the world. 
Jesus Christ was a child of light, and he did thus pray, 
and how much the more necessary is it for thee. 

Thou must pray for patience in well doing. 'Thou 
mayst do well to-day, but lack the endeavor to-morrow. 
From day to day, year to year, century to century, thou 
mayst ever pray, “make me pure in heart.” Great angelic 
spirits pray, “ make us pure in heart, and give us pa¬ 
tience in our endeavor; ” for to those whom much is given 
much is required. Thou mayst work with Christ-like 
endeavor one week, and think then thy toils are ended, 
and then lose patience to think thy God does call upon 
thee to go on and bear the cross for a month. And 
when the month is past, thou mayst think thy work is 
done; when again thou dost hear thy God calling thee 
to bear the cross for a term of years, and so must thou 
continue to bear this cross at one time and another, un¬ 
til it is no cross to thee. And when no cross can be 
found for thee to bear, then thou hast found the land 
of beauty where all uncontaminated spirit dwells. 

Art thou striving to become famous, or to become rich ? 
If so, thou art prolonging the times and seasons of thy 
control,, for thou art shunning all the small duties of 
life that lie around the narrow path; and thou wilt have 


202 


THE KINGDOM OF HEAVEN, 


all these small duties to learn, and to weave into and 
make positive in thy spirit. If thou dost wish to be¬ 
come rich, to shun the small duties of life, to leave them 
constantly for others to perform, thou art laying up 
wrath against the day of wrath, and long and weary 
will be the toil that will bring these needed gems to thy 
spirit, for thus thou must overcome the world before thou 
canst enter into the place where the weary are at rest. 
So likewise is it if thou art seeking to become famous. 
Thou art seeking to escape the small duties of life, and 
all the ills and infirmities of thy neighbor. And when 
thy day of awakening comes, and the poor come up to 
have their feet washed, canst thou do it? And when 
some Judas Iscariot, who has betrayed thee, says: Wash 
mine also — canst thou do it ? Thou hast the world to 
overcome before thou canst enter into the land of beauty. 
The amiable smile and the peaceful endeavor thou must 
wear under all circumstances. 

Dost thou think it was an unmeaning ceremony for 
Christ to wash the disciples’ feet ? Dost thou think it 
a ceremony to be done in form once a year, and too 
grievous to be done always ? Where the labor, where 
the grief in washing the disciples’ feet ? Where the 
grief in washing the feet of Judas Iscariot? Ask thy 
God, if there is cause of grief in doing these things con¬ 
tinually ? Thy God loveth all alike, and let this be thy 
endeavor. The sweat and dust that comes from thine 
enemy’s feet, will it injure thee any more than that 
which comes from thine own ? If not, ask thyself what 
giveth thee grief to do all these things. If it is pride, 


OR THE GOLDEN AGE. 


203 


pray God to take that pride away; if it be any other 
obstacle, pray Qod to take it away, that thou mayst have 
strength to overcome the world. 

The amiable smile and the peaceful endeavor of the 
angel is not one of effort, and the angel does not work 
under the lash, but it is the toil of positive strength and 
virtue; the toil of faith which sees the future; the hap¬ 
py effort which brings, in its return, a thousand fold. 


LIFTED UP. 

Jesus Christ said: if He was lifted up, He should 
draw all men unto Him. This is a truth with Jesus, 
but no more a truth of Him than of any other spirit 
intelligence or being. Whoever is lifted up, draweth 
all men and all things unto them. Whoever is lifted 
up, cometh into sympathy with God and His angels, and 
nothing can be impossible unto Him. But whoever is 
lifted up, must accept the Father’s will, and if thou art 
doing constantly the Father’s will, what shall be impos¬ 
sible unto thee. If thou art doing the Father’s will, 
shall not all things in the heavens and earth do thy 
bidding? Therefore seek thou to be lifted up. 

But to be lifted up is not to become easy, famous and 
rich. To be lifted up is not to fly away and be at rest, 
after the manner of this world, but it is to overcome the 
world. To be lifted up is not to leave any of the cares 
of life for others to do, thinking they are better fitted 
for them than thyself, but it is to do them with the will¬ 
ing hand and the amiable smile. To be lifted up is to 


204 


THE KINGDOM OF HEAVEN, 


overcome the world. Thou must make every virtue 
positive in thy soul. Thou must have patience and long 
suffering, that is proof against every temptation. * Hast 
thou some passion or appetite thou wouldst shake off? 
Dost thou say thou wilt go out of the way of its temp¬ 
tation ? This is not overcoming thy passion, it is not 
being lifted up; although it may render to thee present 
help, it is not curing the evil. To overcome thy pas¬ 
sion or besetting sin, thou must he made proof against 
every form of temptation that may assail thee. Thou 
must he proof against it should it assail thee night and 
day for thy lifetime; then thou art lifted up; then thou 
art positive in thy virtue; then thou canst become a 
guardian to help lift up a wandering brother in the 
same condition. Dost thou think the world is oppressing 
thee, and that thy lot is only dust and toil during the 
spring, summer and autumn of thy life; and dost thou 
pray to he lifted up ? Then to be lifted up is to find 
that thou art in the condition God willed thee to be, and 
to possess in thy condition a happy trust and a sincere 
faith. Because thou canst not see as thy God sees, thou 
must not say that He is partial. Thou wouldst see more 
as thy God sees if thou wert less sinful, and the very 
moment thou dost commence to progress, God doth give 
thee more light. Be sure to find in thy condition the 
will of God respecting thee, for thy condition, if thou 
art seeking the true light, is the one *in which thy God 
in His infinite counsel, deems the best for thee. If thou 
art in sorrow, in view of the dust and toil of thy life, 
seek thou to be lifted up, by praying for patience and a 


OR THE GOLDEN AGE. 


205 


happy trust in all thy endeavors; and if thou dost ob¬ 
tain it, and these virtues are thy constant companions 
during this life, thou hast a positive virtue learned in 
thy toil that will quickly bring thee into the land of 
beauty. Bemember that it is the positive strength of 
all virtue that must carry thee to heavenly mansions. 
Art thou an invalid and seest no hope of recovery in this 
life, and in sorrow because thy condition is not equal to 
that of thy fellows ? Pray thou to be lifted up, not 
that thou canst expect to be taken from thy condition, 
for let that be as God willeth, but that thou mayst have 
the happy trust and amiable smile continually. In this 
way art thou lifted up, in this way dost thou overcome 
the world. Bemember that thy condition is the will of 
God respecting thee, and remember also that every spirit 
intelligence or being has a separate identity, and that 
each one and all are necessary to each other, and that 
thy God governs all after the counsels of His infinite 
love. 

Art thou a mourner, and has the first object of thy 
love gone before thee to the spirit land ? pray thou to 
be lifted up, not by recalling the loved object to thee 
again, but that thou mayst have peace and joy in thy 
present condition. Ask not to go where these things 
never take place, but ask that thou mayst overcome the 
world, and see joy continually in accepting God’s will 
respecting thyself. And when thou art lifted up in this 
virtue, then thou canst become a true guardian to mourn¬ 
ing friends, a guardian under the acceptance of thy 
Father’s will. 


206 


TIIE KINGDOM OE HEAVEN, 


Art thou an orphan, an uncared for child? pray 
God,, that thou mayst be lifted up by realizing that 
He is nearer to thee than all things else, by feeling 
that He watches thee at every footstep, and that 
He has appointed His angels to come to thee, and 
that when thou art sufficiently pure in heart thou 
shalt see and talk with them. Pray for strength 
and courage to accept thy Father’s will respecting 
thee, and hope and trust in thy God who loves thee 
with an infinite love. Pray at all times, pray when 
thou dost rise in the morning, pray at twilight, pray 
amidst thy toil, pray when others spurn at thee, pray 
when thy burdens are sinking thee to the earth, pray 
amidst the temptations that assail thee, pray at all times 
at morn, noon and eve, pray for weeks and for years, 
pray for thy whole lifetime, pray for the amiable smile 
and the peaceful endeavor, pray that they may he thy 
constant friends; do this, and the angel dress will be 
waiting for thee in the spheres. Not that thou wilt see 
no more of life’s toil about thee then, hut thou shalt be be¬ 
yond the influence of their injuring thee, and thou shalt 
have new wisdom and power, and thou shalt feel that 
thou art God-appointed over many things as thou hast 
been faithful over few things. 

Art thou a prisoner ? pray to he lifted up, hut see the 
will of God respecting thee, and hope for strength to 
overcome every passion that keeps thee from the joys of 
heaven. For if in thy present condition thou hast the 
kingdom of heaven, thou hast passed through the toil 
that will make thee more positive and strong in what 


OR THE GOLDEN AGE. 


207 


tliou hast. If thou canst keep the amiable smile and 
the filial trust in thy God, great is thy strength and 
power. This strength and power do thy guardians in 
the spheres see and rejoice. If the obstacles that lie in 
thy pathway are greater than for others, or seemeth to 
thee so, see, in the condition from which if thou dost ob¬ 
tain the victory, the greater shall be thy reward, the 
more gems hast thou earned, and these gems are about 
thy spiritual nature and are seen by the pure in heart 
everywhere. If thou dost see thyself condemned by 
thy fellows, wherever thou goest pray for courage and 
strength. And if the world thus condemns thee through 
thy whole life here, cry unto thy God that a joyous 
trust may be with thee, and when sufficient strength is 
thine, and when this joyous trust is with thee and is 
proof against all scorn and bigotry of thy fellows, then 
wilt thou find thyself God-appointed to watch over some 
one who is striving in the same way, and he shall re¬ 
ceive power and courage froip thee. Pray to be lifted 
up that all may do thy bidding. Thy God is nearer to 
thee than the blood in thy veins. His guardians are 
ready to come to thee with help, and remember that his 
guardians always seek to do God’s will. If the world 
scorns thee in doing the will of thy God, they love and 
pray for thee. If thou dost strive and give up many and 
many a time, they are proof against thy backsliding and 
never lose patience, for they are thy guardians under the 
will of thy God. The guardian that is God-appointed 
over thee has great patience and great power, for he is 
one that knows thy condition and most probably is one 


203 


THE KINGDOM OF HEAVEN. 


that lias in earth-life suffered as thou art suffering, and 
he will try to influence thee and toil and strive for 
thee with greater constancy than thou canst for thyself. 
If thou hast given up an hundred or a thousand times, try 
again, and thy guardian is by thy side to help sustain thee. 
If necessary, pray for strength at every step thou takest, 
pray for fidelity to thy conscience at the meeting of every 
man, woman and child. This do that every evil influ¬ 
ence they may throw upon thee may he entirely over¬ 
come. Ask thy God what thou shalt do, and his ap¬ 
pointed guardians will come to thee and give thee help. 
Great shall be thy strength and power when thou shalt 
overcome the world, and thou shalt hear thy guardians 
and the pure in heart say to thee some time hence, “ Well 
done.” Then thou wilt begin to feel how little it is thou 
hast, and wilt in thy joy of over-paid service, call unto 
thy God for work to do in his vineyard. Remember that 
if the world do point at thee, that God and his angels 
are with thee in thy striving and that they will give to 
thee spiritual gems as fast as thou art capable of receiv¬ 
ing them. Fear nothing, for thou canst not go out of 
God’s control, neither can any one persecute thee except 
God permits them. Pray constantly to overcome the 
world, pray at every step thou takest, pray in the midst 
of conversation with thy fellows that thou mayst over¬ 
come their evil influences, pray when thou art pointed 
at that thou mayest have the amiable smile, and if 
thou canst do this, thou dost approach towards the great 
strength which Christ had when he washed the feet of 
Judas Iscariot; do this, and thou shalt learn the joys of 


OR THE GOLDEN AGE. 


209 


a new love. Think not that thou wilt he happier if thou 
takest thine own life and pass from this present sea of 
trouble to the unknown future. Do what thou wilt, thou 
canst not go out of God’s appointed control, and wher¬ 
ever thou art thou hast this positive strength to learn, 
and say thou not that thou canst learn it better in the 
spheres than here. Bemember it is here thou dost find 
God’s will respecting thee at this very moment of time, 
and of a consequence, God in his infinite love has ad¬ 
judged it for thy best good. Think not so much what 
thou art, as what thou art certain to become as the re¬ 
sult of thy striving. Thy first endeavor does bring to 
thee thy powerful guardians, and they come in joy. The 
more fallen thou mayst think thy condition, the greater 
is the power that is extended towards thee. For one in 
thy condition to overcome the world will have great 
strength, and it is one that has done this that is most 
probably thy guardian. Pray to be lifted up, and God 
help thy striving, and help will come to thee if thou 
dost truly ask for it. If thy spirit does seek help, help 
will come. Thus hath thy God spoken, thus is it written 
in the laws of the universe, thus was it before the world 
began, and thus will it ever be. Pray for help and help 
shall come to thee, and great shall be thy strength and 
power. 

Art thou a captive? pray to be lifted up, trusting 
that thy God will make thee free; and know thou when 
thou art lifted up, that God’s will is thy will, and that 
thou dwelleth in the Father and the Father in thee. But 
to be lifted up, thou must pray for those that abuse thee, 
14 


210 


THE KINGDOM OF HEAVEN, 


tliou must wash their feet continually, for thy God loveth 
them as He loveth thee. Dost thou say this cannot he ? 
Then thou sayest thy God doth not control thee, when 
thy God is infinite, and controlleth all things. Remem- 
ber that, thou art not the judge over thy master, that 
the infinite God must judge him; and remember that 
thou art only a judge over thyself. Remember that 
the heavens are not divided, a part fighting for thee and 
a part for thy persecutors. Those who accept the Fath¬ 
er’s will are all on one side; they are fighting for the 
liberty of the children of God. Pray for strength to 
wash the feet of those that persecute thee. Jesus Christ 
had this strength; ask thy God for it and He will give 
it to thee. Thou art set at liberty when thou canst do 
this. Thy guardians can do this, and they come to give 
thee strength in doing the same. Remember that Christ, 
the child of light, told his disciples that they knew not 
then what he meant by washing their feet, but that they 
should know by and by. Pray to be lifted up by learn¬ 
ing this great lesson, and when thou canst do it in joy, 
the spirit of the Lord God is with thee. Say not that 
thy lot is hard, although it may seem so to thee, for 
thy progression is great, and a thousand spiritual gems 
are hanging about thy spiritual nature, which thou 
shalt see in form, if thou art truly lifted up. Pray God 
for strength, and if thou dost truly pray thy prayer 
shall be answered. As fast as thou dost obtain this 
strength give it to thy fellows in bondage, and this will 
make thee more positive in thy strength. Pray also, 
that thou mayst take the infirmities of thy fellows, and 


OR THE GOLDEN AGE. 


211 


of thy persecutors as much as lies in thy power; and 
pray that thou mayst do it in joy, and this will give 
thee new power to approach the children of light. Re¬ 
member that thy God has prophesied that the captive 
shall he set free. Thy God is ready to give to thee this 
freedom as soon as thou art ready for it. To he fee in¬ 
deed, is to he lifted up, is to overcome the world. Strive 
thou in this way, and thou shalt soon hear GodY min¬ 
istering spirits say, the captive shall he set free. The 
greater the obstacles about thy pathway, the g cater 
will be thy progression, the greater will he the light 
about thee, the nearer wilt thou be to the land of beauty. 
If thou dost see only in thy lot a condemnation to per¬ 
form the small duties of life, remember thy God watches 
the fall of each hair of thy head, and that the Nazarene 
washed the feet of His disciples. Know by this that it 
requires great faith, great positive virtue to perform 
the small duties of life. It took a child of light to wash 
the feet of the one that sold His blood. Jesus saw in 
Judus Iscariot a brother, so must thou see in all men, 
thy brother and thy sister, thy father and thy mother. 
Ask help of thy God, and such help as thy God seeth 
thee in need shall come to thee. Think not, because it 
is not as thou desireth that it is not as God willeth. 
Great faith, great positive virtue, great progress towards 
the children of light "belong to those who perform the 
small duties of life, in patience and in amiability of 
spirit. If thou dost not learn them now, thou hast them 
to learn before thou canst enter into tbe association with 
the angels. If thou canst do these things all thy life 


212 


THE KINGDOM OF HEAVEN, 


in joy and peace of soul, hast thou not strength and pa¬ 
tience for any duty that thy God may appoint thee. 
Great shall he thy power and greatness in positive vir¬ 
tue if thou shalt thus overcome the world. Thus it was 
that the child of light overcome the world, and on the 
cross, in joy, declared he had the victory. Thy God hath 
prophesied that thou shalt he set free ; he thou lifted 
up and thou shalt be free, and truly enjoy the glorious 
liberty of the children of God. 

Art thou a captive, a panderer to vice, the victim of 
seduction? pray to he lifted up. Say not thou shalt 
not pray because all the world shuns thee. No one has 
a right to judge thee hut thy God; and do thou judge 
no one, or thou wilt also commit another sin. Remem¬ 
ber that thy God and His ministering spirits kr.oweth 
who are sinners. Remember that they read thy heart, 
and the hearts of all thy associates, and the hearts of 
all those that despise thee. Strive thou not for revenge 
against the world that condemns thee, hut strive to be¬ 
come pure in heart, for why may not thou pray for puri¬ 
ty when thus the angels pray? Think-not of the wick¬ 
edness and impurity of others, for they cannot go out of 
the control of God, for He has charge over all. There¬ 
fore those thou thinkest thou hast reason to hate, give 
them into the hands of thy God. If thy conscience does 
approve of this, pray for strength that thou mayst do 
this, and it shall he given to thee. Commence and strive 
to be lifted up, and if all the world will still despise and 
extend to thee no help, see in this circumstance the great¬ 
er power and the greater positive virtue, when thou shalt 


OR THE GOLDEN AGE. 


213 


obtain tho victory. Thou art not alone in thy striving, 
God and His heavenly host are with thee. Thy guardian 
spirits do not shun or despise thee; at every good resolve 
they try to give thee new strength. Remember thy 
guardians, pray constantly to do the will of thy God; 
do thou then pray that thou mayst accept the Father’s 
will in the least thing unto the greatest. Utter this 
prayer by night and in the daytime; let thy spirit 
breathe it forth in the midst of revelry and song. And 
when thy trials come, and thou dost lose in the race, 
pray again that thou mayst be pure in heart, and that 
thou mayst accept the Father’s will in the least thing 
unto the greatest. Think not that thy God does not 
care for thee; think not thou hast no powerful guar¬ 
dians who work and pray for thee. Powerful spir¬ 
its have adopted thee as their own child, and knowing 
the future, prophesy that thou shalt be pure. They come 
to thee as thy godfathers and godmothers, and they say 
thou shalt be pure. Waste not thy strength in condemn¬ 
ing the world that scorns, but pray thou for patience in 
the midst of their scorning. If thou dost ask for help, 
and art refused and scorned for days and for years, re¬ 
member that thy God and His ministering spirits are 
always with thee; pray thou for new strength at every 
refusal, and pray that thou mayst accept God’s will re¬ 
specting thee, in the least thing unto the greatest. The 
world has not power over thy spirit; wherever thou art, 
in whatever condition thou mayst be, thou canst make 
thy spirit pure, and see the beautiful in the spheres. 
What matter if they put thee in prison ? they cannot 


214 


THE KINGDOM OF HEAVEN, 


chain thy spirit. If the world revile and scorn thee, 
thou mayst talk with angels in the midst of their re¬ 
viling. Thou, canst not long be left in darkness in thy 
striving. Thou wilt be sustained, whatever thy fate on 
the earth. The beautiful from the spheres will stand 
by thy side to tell thee what thou shalt be, that thv 
beauty shall be like theirs. Thy father or thy mother, 
thy brother or thy sister, or thy friend that has gone 
before thee, pray by thy side, and they say: we will 
toil many and many a year, for she shall be pure. Pray 
not God to prosper thee in thy selfish love, for thy God 
loveth all alike, He loveth thee as He loveth those that 
persecute thee; remember the sooner thou art lifted up 
the sooner-thou art free. Thou canst be free, thou canst 
be lifted up be thou where thou wilt, be thy association 
what it may. Not but thou shalt seek the society of the 
pure, but when thou hast reached the result of thy toil, 
pray God that thou mayst accept His will, for the time is 
coming when thou shalt see that thy God loveth thee 
with an infinite love, and thou shalt see also with what 
patience and toil thy guardians have watched over thee, 
and how they have striven to take upon themselves all 
thy infirmities. Because thy wishes are not gratified in 
every respect, curse not thy guardians, for they are 
watching over thee under the acceptance of the will of 
thy God. Remember that thou art finite and short¬ 
sighted, and that the counsels of thy guardianship are 
superior to thine own. For thy future joy and happiness, 
very often indeed thou wilt see them asking thee to give 
up thy long cherished wishes. Hadst thou their wisdom 


OR TIIE GOLDEN AGE. 


215 


and their love, thou wouldst understand them; thou 
wouldst then know why, in every condition that thou 
dost find thyself in thriving, that it is for thy highest 
good. Every relation that is about thee is infinite in its 
connections, is infinite through an eternity of interests. 
None but the Infinite can understand them, therefore 
trust in Him, and pray for His help. Remember that 
thy guardians God appointed over jhee, see thee in all 
thou doest, and read thy inmost thought. Know by this 
what strength and power they have, or how should their 
patience never falter. Amidst all thy discords and thy 
backsliding, they have the amiable smile at their will. 
Know by this that the time is coming that thou shalt be 
like them. Pray for courage at all times, pray for it in 
thy keenest despair, pray for it when there seemeth no 
chance of hope, and remember that all things are pos¬ 
sible with God. Because thou seest no chance of deliv¬ 
erance, think not but there is a way provided by the in¬ 
finite God. Trust in the infinite God. Trust in Him 
continually. Wherever thou art, pray, and strive to be 
pure in heart, and fear not, for thy God controlleth thee. 
Let this be thy watchword, and leave the consequences 
to God. Hath not He prophesied that thou shalt reach 
the kingdom of heaven before the self-righteous ? Let 
this not be a cause of joy to thee, but let it give thee 
courage that thy condition is not hopeless, and know 
from this that tby God and His ministering spirits have 
a constant watch over thee. When thou hast gained 
some strength, keep that strength and make thyself 
stronger by going to one in like condition as thyself. 


216 


TIIE KINGDOM OF HEAVEN, 


Do something for thy fallen neighbor, and then thou art 
in sympathy with the angels, for thus do they toil for 
thee. When thou art heart-broken, and dost think there 
is no more joy for thee, go to thy sister in her fallen 
condition, and joy shall come to thee. If thou dost ob¬ 
tain no thanks, remember that thou didst return none to 
thy guardians vdio have been toiling for thee many a 
year. But thou shalt have joy for thy labor. If thy 
joy does not come now, it will return in God’s own time. 
Seek and ye shall find, seek to be free, and thou shalt 
be free, and God and His ministering spirits help thee. 


TAKING THE CROSS. 

Canst thou bear the cross which Christ bore ? Canst 
thou take upon thyself the infirmities of thine enemies ? 
All the truly progressive strive to do this. The angels 
see that the burden is easy, and the yoke is light; thou 
seest that it is hard and difficult. All things are easy 
to those who have overcome the world. Thou canst not 
look back from the stand point of the angel for thou 
hast not the angel’s positive virtue and strength. Christ 
prayed that He might have strength to die for his ene¬ 
mies. In this manner was He then to become a sacrifice 
to those who persecuted Him. In this manner was He 
appointed to suffer. He saw His persecutors to be His 
brethren, so He wept for them ; so He undertook to take 
their infirmities on Himself. So hast thou thy appoint¬ 
ed mission as much as Jesus Christ; and after thine own 
development will this work be required of thee. To 


OR THE GOLDEN AGE. 


217 


those whom much is given, much is required. The work 
of Jesus Christ was a great one, for God had given Him 
much. But do not think that what is required of one 
is not required of thee after thine own identity. If Christ 
died for His enemies, so must thou do, if necessary. If 
Christ died for the world, thou, after thy development, 
shalt suffer in like manner. All spirit intelligence has 
its appointment of God. One is as much appointed as 
another. Christ was no more appointed to see in all 
men His brothers and sisters than thou art. He was no 
more appointed to weep for his persecutions, than thou 
art for thine. He was no more appointed to he crucified 
than thou. The Everlasting has the same claim upon 
thee as upon Him. If the development of Jesus was 
such that he was able to see those claims, to walk after 
the will of God, and to do mighty works, seek thou to 
do the same, for the same is required of thee. If it does 
afflict thee to toil for thine enemies, remember it is a cross 
that has been borne before thee ; and in a little while, 
thou shalt overcome thy hatred with love, and realize a 
new joy. If thou art not willing to toil for thine ene¬ 
mies, God and his ministering spirits are not with thee, 
for all who accept the Father’s will, love all, and try 
to take their infirmities. To take the cross is to do 
those things that war against thy selfish nature. In this 
way thou shalt overcome thy selfishness, and approach 
the harmonial children. To take the cross, is to take 
upon thyself thy neighbor’s infirmities, that thou may- 
est lessen the burden of his suffering, for all belong to 
one family. All that suffer, suffer under the violation 


218 


THE KINGDOM OF HEAVEN, 


of the laws of spirit existence ; and as thou art not ap¬ 
pointed a judge over any one, how canst thou say, this 
sufferer I will relieve, and this one I will nat. To re¬ 
lieve the sufferer that gives thee pleasure, thou dost not 
take the cross hut to relieve the one thou wouldst not. If 
thou sayest this one is Suffering as he deserves and I pity 
him not, thou dost commit a sin by judging him, neither is 
God’s love with thee; for God loveth him as he loveth thee; 
and it is for such, also, thou must take the cross, that thou 
mayst have sympathy with God and his angels. To take 
the cross, then, thou canst not ask how this man has 
sinned, for it lieth between him and his God; but ask 
how thou mayest help him, then thou art doing God’s 
work. We are all sufferers, one way and another, and 
are so under the penalty of the laws of spirit being. 
We all must have help ; we must take each other’s in¬ 
firmities, or we shall not progress. Thy guardians 
take upon themselves thine infirmities. They toil for 
thee with patience, for years, and when they see thee at 
times resolving to do evil, they still love and strive for 
thee. Those that love thee must take thine infirmities. 
When thou dost think of doing evil, ask thyself how 
many there are in the spheres that are bearing crosses 
for thee. Thou must remember that they cannot 
sympathize with thee in any of thy selfish loves 
or desires; but do what thou wilt, they cannot re¬ 
fuse to love thee, therefore they take the cross for thee. 
For years and years they may thus wear the cross for 
thee, patiently awaiting until the time of thy awaken¬ 
ing, when thou slialt repent and make restitution. 


Oil THE GOLDEN AGE. 


219 


Dost thou converse with elevated spirits through a me¬ 
dium, and dost thou think, in consequence, that thou 
art as pure as they, or they could not come to thee! 
Judge not thyself thus ; for if thou hast sins about thy 
spiritual nature, they are wearing the cross for thee. 
They will continue to love thee, and it is because of that 
love that they have taken the cross. Thy neighbor may 
have many faults, hut say not, in consequence, thou wilt 
not love him, for where thou dost see one fault the an¬ 
gels see a thousand ; and their love is a thousand times 
brighter than thine for thy best friend. As thou dost 
progress towards the children of light thou shalt bear 
more crosses, for thy progression will show to thee more 
errors in thy neighbors. Then thou shalt commence in 
patience and long suffering to alleviate their distress. 
They may requite thee evil for good, but thou shalt not 
cease to love, and in consequence thou canst not cease to 
hear the cross. Thus did Jesus Christ, under the ac¬ 
ceptance of the Father’s will, and thus do all pure in 
heart every where. 

Our Father in Heaven, we ask for thy blessing. 
Give us strength to take the cross. 





BOOK VIII. 
























































* 









































. 




























THE CONTROLLING GOD. 


Gcd is infinite and controls all things. He controls 
everything in the universe from the least thing unto 
the greatest. He controls all spirit existence. He con- 
trolleth man and He eontrolleth the angel, from the least 
thing unto the greatest. Nothing can exist except it 
be controlled by an infinite God, for nothing in the uni¬ 
verse can go out of infinity. Everything that does ex¬ 
ist, from the smallest atom up to the great angelic 
spirits, is infinite in its connections and relations, and 
none can fully comprehend them except the infinite God. 
Thou mayst progress far enough to prophesy the ruin 
of nations, but thou canst not tell how that one needle 
out of millions has become a little flattened on one side 
and how it should affect thy future destiny. The infi¬ 
nite God watcheth great things and small things. The 
hairs of thy head are numbered, and He knoweth which 
particular one shall fall to the ground first. The oper¬ 
ation of God’s laws is the infinite God, and none but In¬ 
finity shall comprehend them. Therefore God doth 
control thee in the least thing unto the greatest. 

Dost thou say if I am controlled in all things, I am 
responsible in none ? In whatsoever thou seemeth to 
control thyself, thou art responsible, in whatsoever not 
thou art not responsible. Thou seemest to control thy¬ 
self because thou art a part of the infinite Mind, and the 


224 


THE KINGDOM OF HEAVEN, 


infinite Mind is conscious of infinite control. As thou art 
the offspring of God, thou must also he conscious of self- 
control. Every operatic power of God takes place after 
general and definite laws, and it is this action of God 
that is God. Thou doest everything under definite and 
general laws, for thou canst not go out of God 7 s infinity. 
The laws of the infinite God operate on thee after the 
nature of thy spirit identity. Every action of the Infi¬ 
nite, through the universe of the infinite God, takes 
place after His definite and general laws. Thou art a 
part of the infinite God. Thou hast a consciousness of 
self acting, for thou art a part of the infinite Mind. 
Thou art responsible in all things whenever thou hast 
this consciousness. If thou didst not have this respon¬ 
sibility, thou wouldst be infinite ; thou hast this respon¬ 
sibility because thou art finite, and thou art finite 
because in some things thou feelest conscious of self 
control, and in others not. 

Dost thou say then that this consciousness of self con¬ 
trol is hut self deception ? Thou art a part of the infi¬ 
nite Mind ; if thou wert not, thou wouldst have no con¬ 
sciousness of self control, and it is this consciousness of 
self control which enables thy God to cause thy indefinite 
progression. This consciousness of self control is not a 
deception but a vital truth of immortal life; but it is not 
a truth as thou dost interpret it when thou sayest thou 
dost control thyself, independent of everything that does 
exist, for thou canst not control thyself independent of 
any one tiling that does exist in the universe of God. 
Thou hast responsibility just as much because thou art 


OR THE GOLDEN AGE. 


225 


conscious of being controlled at times, as because tliou art 
conscious of self control, and thou hast this double con¬ 
sciousness because thou art finite, and because thou art 
finite thou hast responsibility. To be conscious of 
this responsibility is but the operating power of the infi¬ 
nite God, and how sayest thou then that thou art not re¬ 
sponsible ? Of everything that thou art conscious it is 
a part of thy being and belongs to thy identity, and 
every consciousness in man or the angel, is a cause given 
through the operating God that shall produce an effect 
needed in the universe of God. Thy God crotrolleth 
thee in the least thing unto the greatest. 

But thou wilt understand that the controlling God is 
acting through thee and through everything else. That 
thou dost exist, thy existence was necessary to every par¬ 
ticular thing in the universe of God. Thy identity is 
like no other identity that ever did or can exist, thy 
consciousness of self control belongs to this particular 
identity, for if two could have the same identity this 
consciousness would cease. This consciousness of self 
control belongs to thee as much as any other part of 
thy being, for it belongs to thee in thy particular iden¬ 
tity, which is unlike that of any other that ever did or 
can exist, and this consciousness belongs to thee because 
it is the cause that shall produce effects necessary in the 
universe of God. Thine own existence, fortuitous as it 
may seem to thee, is the effect of this consciousness, and 
so is everything else thou canst see with the sensuous or 
spiritual eye. Everything then that thou hast knowl¬ 
edge is the consciousness in spirit being. And this con- 
15 


226 


THE KINGDOM OF HEAVEN, 


sciousness belonged to some spirit being of an identity 
unlike that of any other that ever did or can exist. 

This consciousness, wherever existing, is the acting 
power of the infinite God. Thou canst not trace out In¬ 
finity. Wilt thou try ? Then find how that every 
identity that ever did and must exist, it was necessary 
that they should exist. How each consciousness belong¬ 
ing to every particular identity was necessary to that 
identity, and their operating effects necessary to every¬ 
thing that ever has or can exist. 

It is a great thing for the children of men to learn 
that they are gods. For thou art a god in every par¬ 
ticular that thou art conscious of self control, and thou 
dost only know of the infinite God when thou art con¬ 
scious of a power controlling thee. In the strictest 
sense, thou art necessitated to do whatever thou doest, be¬ 
cause thou canst not go out of God’s infinite control. 
In whatever thou hast a consciousness of self control 
thou art a god, in whatever not thou^irt a finite having 
a knowledge of the infinite God. Hence how canst 
thou say there is deception ? Thou art finite and canst 
not know all things. Thou art a part of that acting 
power of the infinite God. Wilt thou learn this thing 
and feel that thy God is pressing on thee from before 
and behind. 

, Dost thou say that this is stern philosophy? Thy 
God loveth thee with an infinite love. God’s operating 
power is in the action of His infinite love. If thou wilt 
learn of thy God, learn of His infinite control through 
His infinite love. Seek to learn that thy God does con- 


Oil THE GOLDEN AGE. 


227 


trol thee, and the more thou dost learn this the more 
thou dost know of His love. To believe that thy God 
controlleth thee, is one thing; to have experience in thy 
morning and evening toil, that thy God controlleth thee, 
is quite another. In the one thou mayst have stern 
philosophy, in the other thou art approaching the God of 
infinite love. The more thou hast actual experience of 
infinite control the more thou knowest of infinite love. 
Infinite love has made everything beautiful beyond thy 
highest conception of beauty, and to increase in beauty 
of design throughout eternity. The more thou art seek¬ 
ing to know that God controlleth thee, the more dost 
thou N see these things. And the way thou wilt truly 
know that God controlleth all things, is to become more 
(a life-acting power) God’s agent. 

Seek thy God. Seek Him by doing His work. His 
work is thy work, for thou art one with thy God when 
He worketh through thee by thy finding Him pressing 
upon thee. Thy work is to do God’s will respecting thine 
own identity, which is not like that of any other that 
ever did or can exist. Seek to know what is the will of 
thy God respecting thee. Fear not for darkness or 
trouble in thy pathway. Constantly remember, whatever 
he thy present condition, that thy God loveth thee with 
an infinite love. Constantly remember that thy God 
designs thee to he beautiful and to see beauty. Seek to 
know that thy God does control thee, that thou mayst 
see joy, and that thou mayst receive power and strength. 

Fret not in the harness of God’s control, but banish 
all, thy hours of disappointment and turn them into joy, 


228 


THE KINGDOM OF HEAVEN, 


knowing; that it is as thv God willeth. Strive on and 
on, and soon shall the time come that thou shalt will 
after the true law of thy identity, when to will is to do 
and receive after the behests of thy will. Joys of which 
thou knowest nothing are ^waiting for thee if thou wilt 
seek to know of the controlling God, for in every moment 
of thy striving more and more dost thou find thy true 
consciousness, and less and less dost thou feel that there 
is a controlling power acting against thine own will. Seek 
to know more of the controlling God, and thou shalt find 
the infinite God dwelling; in thee. 

But to learn of the controlling God is to do His work. 
His work is always a mission of love. Thou hast thy 
mission of love to do, for thou art a messenger of God. 
Thy mission of love is after thine own identity, which is 
unlike that of any other. It is because God controllcth 
everything that every one has his or her mission of love 
to perform. And every one has their mission of love, 
because God is a being of infinite love. Seek to know 
what thy mission is, what belongs to thy identity, to 
what work of God’s love, God would send thee. If it 
is in going to beggars and to beggars’ children, go thou 
and see joy in doing it. If it is in going among the 
unthankful, go thou and see joy in so doing. If it is 
in toiling in lowly places, in living a blameless life in 
the midst of dishonesty, do all these things and do them 
quickly, and do them in joy; and moreover do thou pray 
that thy God may give thee joy in doing His work. This 
joy will soon come. Joy is the sunshine of God’s work¬ 
ers. For God’s workers are one with God, and in har- 


OR THE GOLDEN AGE. 


229 


mony with all that God lias made, in harmony with 
the operating power of God. In the universe of God, 
what men call theory, if it does exist, exists only in 
work. Thou wilt never know God except through thy 
work. God is the great infinite worker. If thou hast 
not strength for thy toil, ask of thy God to give thee 
strength, ask of thy God to give to thee of whatever 
thou hast need, from the least thing of thy desire to the 
greatest. Work and strive on, and soon thou shalt he 
made to desire everything that God has actually in 
store for thee, which will enter into and become a part 
of thy spirit identity. 

Our Father, give us strength that we may pray. Give 
us strength that we may do thy will, and that we may 
see joy in whatever work thou hast for us to do. Give 
us strength to work, give us positive power to overcome 
all evil influence, give us power to see joy in all' that 
takes jdace respecting us. Give us strength and power 
to love more and more as Thou lovest. 

DEALING JUSTLY. 

God is infinitely just, because he is infinitely good. 
Thou art a child of the infinite God, and should strive to 
do the will of thy Parent in all things. Thou canst not 
be infinite in justice, because thou art finite in all things. 
Thy best conceptions of justice will vary after the dif¬ 
ferent modes of thy selfish feelings in administration; 
but thy God is ever the same. Thou inayst be unjust, 
but thy God is ever just. 


230 


THE KINGDOM OF HEAVEN, 


Hast thou said to thyself, I will deal with a tight 
hand for a time, and it may he, not follow my best con¬ 
ceptions of duty; for, by so doing, I can see prosperity 
such as my heart desireth ; and when this prosperity has 
come, then I will strive again to walk in God’s laws ? 
But God’s wisdom is superior to thy finite wisdom; and 
from His infinite love, He calleth on thee to always deal 
with thy neighbor in justice. Dost thou say it is impos¬ 
sible to do this ? that the world will drive me starving to 
my grave? But thou art at no time dependent upon 
one man more than another, but ever dependent upon 
thy God. Thou art not dependent upon the world, but 
dependent on thy God; and thy God calleth upon thee 
to deal justly. Wilt thou say thou wouldst be glad to 
do so, but that the world will take advantage of thy 
honesty, and thou must meet the w T orld on their own 
ground, or thou wilt not have an equal chance with the 
rest? Thy God does call on thee to protect thyself, 
but to truly protect thyself is to follow thy best concep¬ 
tions of duty, for then it is a God of infinite wisdom is 
speaking. Thou shouldst have faith in God’s wisdom, 
and thy faith shouldst be none the less because thou 
canst not see as God sees. When thy worldly wisdom 
tells thee to neglect the wisdom of thy God, it is then 
thou hast not faith in God. As if thy God did not 
know thy present condition better than thyself. As if 
thy God could only come near thee when thou art the 
angel. As if thy God were not the infinite God. But if 
thou art ever following thine own wisdom and dealing 
with thy neighbor—using all the subterfuges in thy deal 


OR THE GOLDEN AGE. 


231 


which thy prudent surroundings deem wholesome and 
useful—how knowest thou that thou art more prosperous 
since thou hast not the experience of following the voice 
of thy God. Dost thou say that thou needest no expe¬ 
rience, that thou canst see at once that misery and star¬ 
vation will be the consequence ? But in thy depravity 
thou dost not know the future from one moments time 
to another. Therefore thou knowest nothing of God’s 
wisdom until thou hast experience of it. But dost thou 
say I will deal in strict honesty with this man, telling 
him the good and the had of the article I wish to sell 
him just as it is, no one will give me any credit for it? 
In one sense this is as it should be, for the right hand 
should not know what the left hand has done, therefore, 
if thou dost ever do such a thing as this, seek to forget 
it as soon as possible. But thou hast credit. It has 
gone to thy spiritual being and is seen as a part of thy¬ 
self by the angels. It is no overdone work or overpaid 
toil, for it is adding a mite to the structure, beautiful in 
its design, which God has made to grow in beauty on 
the shores of eternity. But wilt thou say I can do 
this towards my neighbor if he will do the same by me, 
but while I am telling him the whole truth he is cheat¬ 
ing me in turn? But thou art not a judge over thy 
neighbor and thou art not a keeper of his conscience. 
In thy depravity thou art a thousand times more cheat¬ 
ing thy God in the same way, and still thy God is ever 
just to thee and is constantly calling on thee to be the 
same. 

But God has blessings, joy and plenty for all those 


232 


THE KINGDOM OF HEAVEN, 


who obey his voice, for our God is a controlling God and 
is able to raise up children from the stones. Disbelieve 
this no longer, for it is more certain than thy existence, 
it is a law existing through the universe of the Eternal, 
and as thou dost progress thou shalt see it ever coming 
from the law of progressive love. Joy and plenty shall 
come to all striving children. If thou art in any way 
dishonest to thy neighbor it is thou thyself that art in 
bondage. Instead of protecting thyself, the had influ¬ 
ence of thy spirit attraction has drawn thee from all 
true sight of what protection it is thou needest. And if 
thy neighbor does cheat thee in his bargains, overcome 
his bad influence and thine own habit, and then thou art 
doubly strong. Constantly remember that thou art de¬ 
pendent on no man, hut on thy God, who doeth every¬ 
thing after the counsels of His own will. 

* / 

Wherever thou art, however low may be thy deprav¬ 
ity and that of thy neighbors, there is justice in thy 
midst and God is controlling thee and them in the least 
thing unto the greatest. All the attributes of thy God are 
with thee; no law existing in the universe, governing 
spirit and spirit matter, hut what is with thee wherever 
thou art and in whatever condition thou mayst be. 

Deal justly before thy God and joy and plenty shall 
be thine. This is a true prophecy. It is written in the 
laws of thine own spirit being. It is a prophecy from 
God’s infinite love. That thou dost fear and tremble 
for the future, is because thou hast not overcome thy sel¬ 
fishness, is because thou art susceptible to the influence 


OR THE GOLDEN AGE. 


233 


of the wrong doer and hast not faith in the controlling 
. God. 

Dost thou say it is wrong for one man to possess more 
worldly goods than another ? it is wrong for the vicious to 
be wealthy and the virtuous poor ? Who appointed thee 
a judge over the infinite God. Every human being 
that exists has a separate identity. Art thou a judge 
of this identity and dost thou understand its infinite re¬ 
lations ? Who shall comprehend them hut the infinite 
God? Trace back thine own judgment, and how hast 
thou discerned that God has blessed one man more, 
because he has given hirn more of this world’s goods ? 
If thou dost see that the wealthy are more, blessed be¬ 
cause they are wealthy, pray God without ceasing that 
thou mayst be taken away from the sordid desires of this 
world, and soon thou shalt be released from this bondage. 

Dost thou say that thy condition is not as it should 
be because it is not like another’s ? But thy identity is 
not like that of any other person that ever did or can 
exist, and thy wisdom and comprehension is too finite to 
be a judge over infinite relations and connections. Rc- 
member that thou art a child of the universe, ever to 
remain in the universe of thy God, ever to progress 
towards infinite love and wisdom. Remember that in¬ 
finity alone can determine what belongs to thee, as thou 
art an undying and ever progressing child. Remember 
that thou art finite in all thy conceptions with infinite 
relations belonging to thy particular identity, which is 
unlike that of any other that ever did or can exist. 

Thy God is the great guardian of all spirit. Thy 


234 


THE KINGDOM OF HEAVEN, 


God calleth upon thee to be one with Him, for thy God 
doth dwell in thee. Thou and thy God are thy j udges. 
Look well to the guardianship of thine appointment. Thou 
art a judge over thyself, hut over no other spirit being. 
Seek constantly to obey the voice of thy God by dealing 
justly with thy neighbor, and the prophecy shall he ful¬ 
filled, for if thou art faithful over the few things of thy 
appointment, thou shalt have more things placed in thy 
charge, such as shall give thee joy in caring for. 

But always remember that everything that is in thy 
charge is hut given thee by thy God in trust. It does 
not belong to thee, but to thy great Master. It is not 
dependent on thy will, hut the will of thy great Master. 

* Heal justly before thy God, and joy and plenty shall he 
thine, for this does thy God prophesy in every possible 
way. 

SELFISH LOVES AND APPETITES. 

All thy natural desires belong to thy spiritual being 
as well as physical. They are a part of thy spirit, and 
as their nature of cultivation or development is, are 
they seen about thy spirit body. All thy appetites are 
infinite in their relations, and are intimately connected 
with thy spirit being in its every act, thought and sensa¬ 
tion. They are the sources that make thee do those 
thousand things thou dost wish thou hadst not done. 
They are the motive power that develop the spiritual 
life, and make thee to know that thou art a spiritual 
being. They are the first avenues of every sensation, 
of pleasure and pain. All thy appetites belong to thy 


OR THE GOLDEN AGE. 


235 


spiritual nature as much as to any other part of thy 
being. Thou hast no sensation, or conception of feeling, 
but comes from thy spirit. Thou didst commence as 
matter, the development of spirit was through thy ap¬ 
petites and selfish loves. There is nothing that truly 
belongs to thy spirit life that thou canst ever lose; thou 
canst never lose any of the appetites that belong to thy 
present being. They are progressive with thy spirit 
life. They constantly hunger and thirst for greater 
refinement; and as they are the avenues to thy spirit 
being, as thou dost feel them so, is thy spirit life. Phi¬ 
losophy does separate these things, and says the spirit, 
the appetites, the passions, the loves, etc.; but these 
separations do not exist in the spirit, for none can say 
where the dividing line is; for they belong to the spirit, 
every one existing by, in and through the other. If 
thou dost abuse any one appetite, it is a disarrangement 
of thy spirit life. It affects thee in every portion of thy 
spirit being. It affects thee in thy. thoughts, thy judg¬ 
ments, thy loves, in thy determinations of what is right 
and wrong, in every sensation and feeling in which thou 
hast spirit life, and in which thou art capable of pro¬ 
gression towards the everlasting God. If, then, thou 
dost commit any indulgence, no difference what it may 
be, whether of overeating or drinking, stimulants from 
narcotics or sexual intercourse, through the whole cata¬ 
logue of wrong from the least thing to the greatest, it 
does affect thy spirit life in every particular that it has 
sensation, thought and action. 

Dost thou say that this is fearful, and it is but impos- 


236 


THE KINGDOM OF HEAVEN, 


sible that we shall affect our spirit being injuriously 
at times ? But thy God offers to thee a remedy. It is 
truly impossible for thee or the brightest seraph to find 
out all the laws that govern thy spirit being, because 
they are infinite in variety and in their connections; but 
it is not impossible for thee to prevent injuring thy spirit 
life. For, seek first the kingdom of heaven, and all 
these things shall be added unto thee. Thou shalt con¬ 
trol all thy appetites and selfish love, but thou canst not 
control them in thy depravity. For in thy depravity, 
thou canst not tell whether they are in harmonious ac¬ 
tion or not. If thou dost overeat at every meal, every 
appetite thou hast is disarranged. The same if thou 
dost use stimulating drink or dost use tobacco. Not only 
are all thy appetites, but every part of thy spirit being 
is disarranged. Dost thou say: I will give up every bad 
habit I have but this one, which is dear to me ? But in 
doing this thou hast accomplished nothing for thy spirit 
being. Thou mayst be less annoying to thy fellowmen, 
but thy spirit suffers as much as ever. Thou hast gained 
no victory over thyself neither, for thy whole spirit being 
will partake of this one avenue of sin, and partake in 
degree what is lost in other channels. Hast thou a love 
for tobacco, and also art thou liable to sudden fits of 
anger that subject thee to great inconvenience ? Wilt 
thou overcome the last entirely and retain the first? 
Thou dost undertake a work in which no human strength 
is capable. Thou mayst pray God, and weep long in 
anguish, that strength cannot come to thee. The reason 


OR THE GOLDEN AGE. 


237 


is that the unnatural use of tobacco is an avenue to thy 
other passion. 

If thou wilt not seek the kingdom of heaven, although 
thy best endeavors may at times produce seeming changes 
in thy appetites, they are in reality no changes at all. 
Dost thou say that this is not so, and that I can leave 
off the use of tobacco when I please, and retain my love 
of stimulating drinks? So indeed thou mayst; hut 
hast thou overcome thy love of tobacco? If thou dost 
say yes, th$n leave off thy stimulating drink, and then 
thou wilt learn that thy love of tobacco is not overcome. 
All thy selfish loves and appetites may go their rounds 
in this way, keeping thee in bondage all thy lifetime, 
and thou mayst think thou hast done much for thy spirit 
being when thou hast done nothing. The love of gold, 
the love of power, indeed any abuse whatever of thy 
spirit being are — one after the other, as in any particu¬ 
lar thou art more susceptible — hut the receivers of thy 
endeavor, unless thou dost commence the whole work of 
reform and seek first the kingdom of heaven. Thy spirit 
being is one whole, not made up of so many parts, but 
one complete being by itself. Thou canst not obey all 
those definite and general laws that control thy spirit 
through a knowledge of them, for great angelic spirits 
do not know them through all their relations. But thy 
God hath declared that the laws of thy being may take 
place respecting thee, if thou wilt but hearken to His 
voice continually. 

But years of trespass on thy spirit being are not cor¬ 
rected in a moment of time. Thou mayst have a will 


238 


THE KINGDOM OF HEAVEN, 


and courage to meet death with composure, hut thy 
power is not sufficient to overcome the wrong of years in 
one moment of time. Thou canst not say to this appe¬ 
tite, begone, and find that it is so. Thou hast thy 
spiritual being to change. Thou dost need the anointed 
of God to heel thy diseases the same as of old. Thou 
mayst curb and restrain thy passions in many different 
ways because thou hast learned that such and such a 
course will send thee to the grave, hut thy spirit being 
is not changed and thy passions are with thee as before, 
ready to lead thee off in their intensity when they shall 
meet their object. 

Thou shalt overcome these appetites and selfish loves 
and thus he enabled to control them. If thou wilt al¬ 
ways take too much food when a certain dish is before 
thee, thou hast not overcome this weakness ; by always 
requiring that this dish is not within thy reach, it does 
but show that thy spirit requires culture, that it may 
behold this tempter to thee, for all that God hath made 
is beautiful. One who wishes to abstain from stimulat¬ 
ing drink by removing that drink from his reach, has 
done nothing towards overcoming the evil of his depraved 
spirit being. 

Seek to control thy appetites and passions. Go to 
God for help. Pray for strength and courage in the 
midst of all thy tempters. If thou dost truly pray, thy 
negative condition will bring to thee positive help. Not 
that thou wilt keep in thy old haunts of dissipation, for 
new and brighter loves will take thee to other places. But 


OR THE GOLDEN AGE. 


239 


wlserever thou art and in whatever form thy numerous 
tempters may assail thee, cry unto thy God for help. 
Thy God made the universe, and think not that he is un¬ 
able to help thee. Cry unto him in the midst of thy toil 
and help shall come to thee. But cease not in thy striving 
and think not that ye are ever safe. All thy appetites and 
selfish loves are crying out to thee for their natural re¬ 
finement, which is that perfection that belongs to the 
new birth of the spirit life; if thou hast vititated these, 
they do but cry unto thee the more loudly. Vitiated ap¬ 
petites do not know their natural desires. But pray God 
that thou mayst come into these true relations and thy 
prayer shall be answered. To be permanently correct¬ 
ed of the abuse of thy appetites thou wilt have to go to 
thy spirit being, and first draw that true help to itself that 
it needs. If thou dost cry unto thy God for help, thy 
spirit being does become negative to the great positive 
pure in heart, and just after the depth of thy desire 
shalt thou be cured. Believe what the infinite God hath 
said unto thee. Knock, and it shall be opened. Pray, 
and help shall come. Thy spirit being is ever seeking- 
harmony. If thou hast any wrong about thy nature, it 
is a graft in thy spirit life, thy whole being is fighting 
against and harmonizing with it. These very things 
are what keep thee from the light. These very things 
often prevent thee from knowing that thou hast selfish 
loves and appetites, unless physical pain invites thy at¬ 
tention to them. 

Hast thou an inordinate love of gold? commence to 


240 


THE KINGDOM OF HEAVEN, 


give freely, asking God to bless thy gifts, or how else 
wilt thou ever overcome this passion and ever go to the 
land of beauty. With the amiable smile and the peace¬ 
ful endeavor thou must be able to see the millions bast¬ 
ing to be rich and thou happy in going about to do good. 

Hast thou an appetite for stimulating drink ? Ask 
God’s help that thou mayst overcome the temptation in 
every possible way that it may come to thee. And more¬ 
over, ask for strength that thou in thy turn mayst give 
courage to the week and fainting, that thou mayst come 
as the appointed guardian in answer to their prayers for 
strength to their God. If thou dost fail a thousand 
times in thy endeavor, keep striving, remembering that 
thou hast thy spirit being to change. Bear in mind 
how long thou hast been at work to make thyself what 
thou art. And because thou art not whole in the first 
or second endeavor, never lose thy courage. Thou hast 
commenced a work that shall go on through eternity. 
Joy shall come to thee, for thou shalt see light ahead. 

Control thy selfish laws and appetites. Control them 
in the least unto the greatest. Unless thou dost this, 
thou canst impart no strength or fortitude to thy neigh¬ 
bor. Follow thy appetites and passions in their rounds, 
as so many headed monsters, and ask thy God to help 
thee. As thou doest this thou wilt learn charity towards 
thy neighbor. The moment thou hast looked into thine 
own heart and seen its corruptions, and seen that it 
must be the work of time to be free from them, in that 
moment thou dost learn charity to thy neighbor. Then, 


OR THE GOLDEN AGE. 


241 


thou, who art constantly crying out against thy neigh¬ 
bor, what doest thou but to tell of thine own corruptions ? 

Our Father, give us strength to control our selfish 
loves and appetites. We know that we cannot overcome 
them unless Thou dost help us. We are weak and in 
the midst of temptation continually. Give us, we pray 
Thee, strength to overcome every temptation. 

THY FATHER AND MOTHER. 

In thy endeavor, hast thou thought of thy father and 
thy mother ? Be they with thee here, or in the heavens, 
no difference; hast thou thought of them ? The first 
thoughts in thy development are cares over thyself — I 
mean in thy natural and true development. In thy next 
thoughts, thou shalt care for thy parents. Thy parents 
are the first inviters of thy love. God loves infinitely, 
all that he has created; thou hast this love from the 
infinite God, and by reason of this love, thou art capa¬ 
ble of infinite progression. This love is first manifested 
towards thyself; and next, do thy parents, God appoint¬ 
ed, call upon thee for this love, and then, thy brothers 
and sisters, and soon thou shalt learn that all are thy 
brothers and sisters, parents and children. But thy 
natural parents, or the parents of thy adoption, are God- 
appointed to first invite thee from thy inward love, and 
to learn thee that it is in thy nature to love and care 
for others. Thy first development of love is for thyself; 
and thou dost progress towards thy God, when thou dost 
love and care for thy parents. 

16 


242 


THE KINGDOM OF HEAVEN, 


Thy father and thy mother, dost thou think of them ? 
In the natural order of creation, they are thy God-ap¬ 
pointed guardians, and in thy turn thou art theirs. 
They may have neglected their trust, and left thee to 
be cared for by chance; but do not thou neglect them. 
The beauties of thy spirit life do not recognize any facts 
but thy true order of progression. They may have been 
unfaithful stewards, but it is not for thee to be unfaith¬ 
ful. If thy parents have cast thee off, the greater shall 
be thy strength if thou art able to forget it, and to be 
faithful in thine own appointment. No matter how many 
infirmities thy parents may have, take them on thyself. 
No matter how their misspent life may have accumulated 
burdens for thee to take. Take thou them cheerfully ; 
take them, and ask God for strength and joy in so doing. 
Take all their infirmities, for thou art God-appointed to 
do so, and great shall be thy joy in the harvesting of 
thy soul. Every spirit being has their appointed guar¬ 
dian of God. In the laws of depraved being, we have 
not always the guardians that would belong to us in 
true relations. But no spirit being, whatever may be 
its condition, is left without its guardian of God ; for 
God’s love is infinite, and He careth for everything He 
has made. If thou dost neglect to be the true guerdian 
of thy parents, their guardianship, in its proper hour, 
will not be neglected of their God. Thou mayst not 
know this now, but by and by thou shalt know it with 
aching heart. Thy parents, old and infirm they may 
be, are beings of infinite progression, as thou art; the 


OR THE GOLDEN AGE. 


243 


love of the Everlasting is beaming on them as on thee; 
they have their infinite relations and connections in this 
world, and throughout the universe of God, as thou hast. 
They are a part of the infinte God, as much as thou ; and 
if thou dost acknowledge these things, put thy belief into 
practice. Let not others take the place of thine own nat¬ 
ural appointed guardianship. Thy parents need this 
guardianship to call them to brighter loves, and thus 
learn a new progression towards the Everlasting. Thou 
dost need this guardianship, for thine own spirit being 
will never change without it. Thou canst not progress 
unless thou dost honor thy father and mother. They 
must first call upon thy inward self. They must not be 
the least of the objects of thy care, but the first. They 
were not to be the hirelings to serve thee in thy ambi¬ 
tion, but the objects of thy solicitude, to awaken in thy 
spirit being a love towards the great God. They are 
not to be left upon the highway, because in their old age 
they are incapable of administering to thy appetites; 
but left that thou slialt learn to love, and learn through 
this love, that all are thy parents, brothers, sisters and 
children. 

Thy father and thy mother, dost thou think of them ? 
Have they passed on to the heavens, and hast thou been 
faithful over thine appointment ? In the heavens, they 
again are thy natural guardians ; and if thou hast not 
been faithful, if thou hast treated them as hirelings to 
thy ambition, if thou didst wish their departure to the 
heavens years before, because of their feebleness, will 


244 


THE KINGDOM OF HEAVEN, 


not they do much for thee, when in their turn they come 
to watch thy going in and thy going out. Will they 
not take upon themselves thine infirmities, a thousand 
fold more than was ever offered to thee in thy natural 
guardianship. If thy parents have become children 
again, and are with thee to be cared for, they are but 
gifts, more precious than gems, given to thee in trust by 
the everlasting God, and the day will come that He shall 
ask of thee thy stewardship. How great indeed will be 
thy poverty if thou hast no oil burning in thy lamps. 
Thine own spirit being will bear thee witness. 

God’s universe will never be beautiful to thee unless 
thou dost love thy father and mother. Love them now, 
love them forever. Let thy spirit being acknowledge 
this true awakener of love. If thou canst not take the 
infirmities of thy father and mother, what canst thou 
do ? What labor can thy God appoint thee to ? How 
shalt thou be a teacher among thy fellowmen ? Dost 
thou think thou canst labor with profit for all the world, 
and not truly honor thy father and mother ? Be true 
to them, and then thou canst be true to thy fellowmen. 
Thy parents, perhaps, can be with thee morning, noon 
and night, and with them thou hast a chance to learn 
truly, the great lessons of love, and of taking each oth¬ 
ers’ infirmities. If thou canst not do it with thy parents, 
thou canst not do it for the world. Dost thou think 
thou canst work for the world and always be in sunny 
places ? Dost thou think thou canst work for the world 
by giving good advice, and taking upon thyself none of 
their infirmities ? How near, in this way, wilt thou 


OR THE GOLDEN AGE. 


245 


come to the Child of Light, who took upon Himself the in¬ 
firmities and sicknesses of the poor ? 

Thy father and thy mother, dost thou think of them ? 
Search deeply into thy heart respecting them, for they 
are sent to thee by order of the Everlasting; sent to 
bring out thy spirit from its inward self; sent that thou 
mayst know of the infinite Father; sent that thou 
mayst know that all are thy parents, brothers, sisters 
and children. If through them thou canst not learn 
this, thou wilt never know it. Thou mayst give beau¬ 
tiful advice to the world, and keep thyself in sunny 
places, hut thy toil will he no true toil of spirit ming¬ 
ling with spirit, and heart speaking to heart. The 
great practical workers in the heavens, came to us to 
take our infirmities. They call us children, brothers and 
sisters. They are striving to love as God loves. They 
have acknowledged and seen those natural calls of love 
upon their spirit being. If thou dost not truly honor 
thy father and mother, thou wilt have the lesson to learn 
before thou^canst he one in spirit with the great prac¬ 
tical workers in the heavens. 

The work of honor to thy parents is not to provide 
their means of subsistence through the hands of ser¬ 
vants, for in that case the servants become their God-ap¬ 
pointed guardians. But thou shalt he their true father, 
carrying to them the cordial, and supporting their tot¬ 
tering steps when thou canst. The moment thou dost 
commence this, thou art one of God’s workers, and are 
in sympathy with Him and His angels. 

Say not to thyself that the care of thy father and 


246 


THE KINGDOM OF HEAVEN, 


mother belongs more to another than to thee; that 
another hath received more, and therefore art the more 
under obligations, hut count it joy that God hath given 
into thy hands this trust, that thou mayst the sooner 
harvest thy spirit. Blessings will come to thee if thou 
wilt honor thy father and mother. 




BOOK IX. 


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* 


PROPHECY. 


Thou art controlled, in everything thou doest, from 
the least unto the greatest. In everything pertaining 
to thy spirit being, in every consciousness, thought and 
sensation that has taken place with thee from the least 
thing unto the greatest, from thy infancy until now, it 
was necessary that it should thus take place, and thou 
wert controlled that it should thus take place. Thy God 
is the infinite author and controller of everything. As 
the spear of grass, the flower, the old eternal worlds are 
obliged to grow and become what they now are, so art 
thou just as much as they. As their whole organism 
springs from spirit life, and is under the control of the 
infinite laws of the universe, which make them in every 
particular what they are, so art thou the same as they 
in everything from the least unto the greatest, that 
takes place with thee. God is the infinite actor, there¬ 
fore thou art an actor in nothing. God is the infinite au¬ 
thor, therefore thou art an author in nothing. I am using 
language in its most definite sense. If thou art the actor, 
or the author of anything, then thou must go out of in¬ 
finity, and this thou canst not do. As the spear of grass 
is controlled and under the necessity of being what it 
is, so art thou in every particular that thou hast being. 
If thou sayest that this is not so, then thou sayest thou 
canst go out of the universe of God to act; thou sayest 
God is'not infinite in action or control. 


250 


THE KINGDOM OF nEAVEN, 


Dost thou say, “ I have a consciousness that I can go 
or stay, act or cease to act ! w So thou hast; but thy 
God is the author of this consciousness and induced it 
in thee, together with thy every thought, idea and emo¬ 
tion. Thy consciousness, ideas and emotions, are infi¬ 
nite in their relations with each one and every partic¬ 
ular thing that exists in the universe of God. Thou art 
under the most inexorable necessity, of being what thou 
art. It is not only a necessity belonging to thy identity; 
but to be what thou art, is a necessity induced by every¬ 
thing that does, ever has, or ever can exist in God’s in¬ 
finity. For every particular thing about thee is con¬ 
nected with all these things, in an infinite variety of re¬ 
lations. Nothing takes place with thee from the least 
thing unto the greatest, except under the control of def¬ 
inite and general laws. It is thus with thee, it is thus 
with the great angelic spirits, it is thus with everything 
that exists in the universe. 

Dost thou ask, why thou hast consciousness of acting 
given to thee at all ? It is this consciousness that is to 
produce the effect. This consciousness, with the desire 
of acting in every particular that thou hast them, came to 
thee through the circumstances of thy infinite relations. 
It is only the infinite God that can trace and understand 
them. Dost thou ask, why have I joy and sorrow? why 
to-day pleasure and to-morrow grief? Because these 
sensations, in their particular hours of coming to thee, 
belong to thy particular identity as much as light be¬ 
longs to the sun, or fruit to the trees. Dost thou say, 
we see the poor and rich, the famished and overfed, the 


OR THE GOLDEN AGE. 


251 


depraved and the children of light; and is not God un¬ 
just to be the author of these inequalities? If, in any 
one thing that takes place in the universe of God, the 
Eternal is not the author, then He is not the infinite 
God. But He is the infinite God, and is the author of 
everything that takes place. God is the author of the 
spear of grass and of the tree. God is the author of 
the spear of grass in every particular movement of its 
spirit life, from its spring until its autumn. So is He 
of the tree, from its primary starting until its close, in 
every particular that it can give and receive with every¬ 
thing that exists in the mind, and with each and all in 
their infinite variety of connections. The tree is not like 
the spear of grass; neither is any one tree that exists 
precisely like that of any other that ever has or can 
exist; there is an inequality among them all, and thou 
dost not say that God is unjust. Any one thing that 
ever has or can exist, from the grain of sand up to the 
seraph, has a separate and independent identity belong¬ 
ing to itself, unlike that of any other identity that ever 
has or can exist in the universe. Everything that ever 
has or can exist in its own independent identity, is infi¬ 
nitely connected in an infinite variety of ways to every¬ 
thing else that ever has or can exist in the universe, 
and the existence of every one, in all its particulars, is 
even necessary to the existence of each one and all. Thou 
art not a judge over the infinite God. Thou canst not 
say that the condition of one of thy fellows is not neces¬ 
sary to that particular identity, and necessary to every¬ 
thing else that does exist. Thou canst not search out 


252 


THE KINGDOM OF HEAVEN, 


God. If thou dost find one of thy brothers in want, it 
was necessary that he should be so, and it was also 
necessary that thou shouldst find him, and if thy con¬ 
sciousness of acting tells thee that thou canst help him, 
that consciousness is the cause that must produce the 
effect. 

Everything that has spirit life can never cease its 
existence. The brother that begs at thy door is a child 
of the universe, whose existence is never to cease; he is 
unlike that of any other child that ever has or can exist, 
and what sayest thou when thou sayest that his condition 
is not necessary to him ? Wilt thou say, if it is neces¬ 
sary that a brother should be in this condition, that thou 
wilt toil no more for him wherever he may be ? But 
thy toil for thy brother was just as necessary as his con¬ 
dition ; and if thou canst put him on an equality with 
thyself in some particulars, and dost do this, this part 
was just as necessary, and thy seeing him, as everything 
else is that takes place. 

Dost thou ask, why am I accountable for the sins of 
the past? Because thou art conscious of this accounta¬ 
bility; and this consciousness of accountability was just 
as necessary as an effect from the previous cause, and 
again necessary as a cause to another effect, as thy ex¬ 
istence is necessary, or the existence of this world, or of 
the universe. Thou art the offspring of God. In any 
particular thou dost take an attribute from thyself, thou 
dost take it from thy God. If thy God was not a con¬ 
scious being, thou wouldst not be. Consciousness of ex¬ 
isting, whenever it does exist, is a part of infinity, 


OR THE GOLDEN AGE. 


253 


because more than infinity cannot exist. Thy conscious¬ 
ness belongs to thee as much as it belongs to the seraph 
or the infinite God. Thy consciousness, of whatever 
comes to thee, is a gift from the Everlasting, and belongs 
to thy spirit life, and is a part of thy being. It is no 
self deception, but the primary cause of action, and that 
which shall bring thee towards the everlasting God. 
Thy consciousness of power shall increase as thou dost [ 
go towards the Eternal. 

Dost thou say that this accuses God as the author of 
evil ? To say a thing can be, and not have a previous 
cause, is to say a thing cannot be. Thou hast a con¬ 
sciousness that evil is a wrong, and should not be; and 
the laws of thy spirit being are so constructed, that for 
every consciousness of wrong thou must make restitu¬ 
tion before thou canst enter the land of beauty. That 
thy consciousness can increase in the power of acting, is 
only through thy progression ; and there can be no pro¬ 
gression where there is not a consciousness of good, that 
will make the spirit beautiful; and of evil, that will 
make it hideous. Thou dost love first thyself; from this 
love thou goest to thy parents, and the love of parents 
is one step of progression towards the infinite God. 
When thou hast made this one step, thou dost know good 
and evil. In now refusing to love thy parents, thou 
wouldst commit a wrong, but in not loving them, before 
thou ever didst commence, thou knowest no wrong. Then 
the moment thou hast made one progressive step towards 
God, thou art conscious of the existence of sin, although 
thou mayst not be an offender. This existence of sin 


254 


THE KINGDOM OF HEAVEN, 


thou seest, is just as necessary as the good for which 
thy spirit is longing.* And the good could not exist 
unless did also the sin. Thou wast created a finite being, 
and because thou art finite, thou art capable of progres¬ 
sion ; if thou couldst not progress, thou wouldst not know 
that thou art finite; and because thou art a being of 
progression, thou dost know good and evil. God is infi¬ 
nite, and is the author of good and evil. If there was 
no evil, thou couldst not progress towards the infinite 
God. If I say God is not the author of evil or sin, then 
I say that God is not infinite, did not make thee what 
thou art, did not design thee as a being of progression. 
God is the author of everything, from the least unto tho 
greatest, that exists and takes place in His universe. 

The angel is a being of progression, so is the seraph, 
so is all spirit life that does exist, all are naturally 
thirsting for a closer walk with God. If thou dost at¬ 
tain to the love of the angel, then dost thou know in 
this bright attainment of new sins of which thou mayst 
be guilty, for after attaining to this love, to refuse any 
portion of it would be a sin, and thou canst see this sin 
and not be an offender. But the knowledge of this sin 
shows that sin does exist and that thou wouldst not 
know the brighter love without it. God was the author 
of this sin as He was the author of this brighter love. 
The further thou dost go towards the infinite God, the 
more sin thou wilt have a knowledge of, or rather, the 
more sin thou wilt see. If thou art the most depraved 
of beings thou wilt see no sin at all, and what thou call- 
est evil and wrong are those things that interfere with 


OR THE GOLDEN AGE. 


255 


thy selfish loves and appetites. As thou dost truly pro¬ 
gress thou canst see sin with the consciousness that it 
leaves no stain upon thy spirit being’, and also the con¬ 
sciousness that thou hast no accountability for it. Sin 
in this condition is negative to thee. But thy spirit be¬ 
ing ever thirsting for joy and plenty may make mis¬ 
takes in its conceptions of progression, and this it ever 
does except when the God within is consulted, and go 
back from its brighter loves, and then is grafted into 
the spirit positive evil. But no spirit will go back from 
a brighter love, except it is too feeble in its development 
for its reception, or has tarried too long on the thresh¬ 
old of previous loves. This last condition is just as 
necessary and certain from the laws of spirit being as 
the regular modes of progression; that is, necessary in 
the form and method to the particular identity that does 
it. Sin or evil is infinite in its relations to everything 
that does exist in the universe, and is just as necessary 
to each and everything as that of each one and every 
thing that does exist. 

God is the infinite author and controller of everything 
from the least unto the greatest. Dost tliou say I do 
not feel this necessity urging me onward ? Thou dost 
say truly, thou canst not feel it, for thou art not the in¬ 
finite God, and thy consciousness, which is a part of thy 
spirit life, tells thee what thou wilt endeavor to do and 
what thou wilt not. Dost thou say that this is fearful 
• to contemplate ? It should the rather give thee joy that 
I a God of infinite love controlleth thee. The laws of 
thy spirit being must bring thee to the land of beauty 


256 


THE KINGDOM OF HEAVEN, 


after tliine own independent identity and method of de¬ 
velopment. God loveth everything He hath made with 
an infinite love, and the laws of progressive love which 
exist in our being shall bring us into sympathy with 
the pure in heart. Fear not the God of infinite love, but 
put your trust in him and strive to accept his will and 
to accept in joy, for joy and plenty hath God prophesied 
to all who shall seek to walk after his counsels. Fear 
not the God of infinite love but strive to love as thy 
God loveth, and learn more and more that there is but 
one family in the heavens and earth. 

Thy God knoweth the end from the beginning of 
everything that shall take place from the least unto the 
greatest. If thou sayest God is not the infinite author 
of everything, thou sayest God cannot see the end from 
the beginning. But God can see the end from the begin¬ 
ning. He knoweth when and what hair of thy head shall 
fall to the ground. He knoweth the infinite laws and 
relations which everything bears to each other, and con¬ 
sequently He knoweth each and everything that shall 
take place from the beginning. As our God is the au¬ 
thor of each and everything that ever has or will take 
place after his definite and general laws, He is the in¬ 
finite prophet. If thou sayest our God is not the au¬ 
thor of each and everything that takes place, then thou 
sayest God is not the infinite prophet. For if He is not 
the infinite author, He does not know the end from the 
beginning. 

Thou art a part of the divine mind. Thou art finite 
and wast created for infinite progression. From the 


OR THE GOLDEN AGE. 


257 


commencement of thy existence thou art a prophet. 
Sometimes thou dost truly prophesy and sometimes not. 
In every particular of thy will thou dost anticipate the 
result; the result may be in some particulars as thou 
wiliest and in others not. In every will of the divine 
mind the result does take place, in every particular, as 
anticipated, therefore God is the infinite prophet. But 
in every particular thou dost approach the divine mind 
the more art thou a prophet in all these particulars. 
When thou hast overcome the world and fully accepted 
the will of thy God, then art thou a better prophet. 
To prophesy is simply telling thine own desire with re¬ 
spect to thyself or others ; this desire will be true or false 
as it is made in harmony with the laws of spirit exist¬ 
ence, or as thou dost come into sympathy with thy God. 
The nearer thou dost approach the children of light the 
more will thy desires be the true desires of thy spirit, 
and the true desires of thy spirit must be satisfied. 
Therefore, just after thy point of progression thou art a 
prophet. If thy selfish nature rule thee, how canst 
thou desire that which will give joy and plenty, or that 
which is necessary to all spirit life, or how canst thou 
desire that which God desires. Thy consciousness will 
tell thee of these things. 

The pure in heart see the accomplishment of their 
will. The reason is, that this will is induced in thee in 
sympathy with the will of their God who knoweth the 
end from the beginning. Thou art a part of the divine 
mind. Thou wast created to will as God wills, and this 
thou doest just in proportion thou art in sympathy with 
17 


258 


THE KINGDOM OF HEAVEN, 


Him, seeking to do His will respecting thee. Dost thou 
say that some prophets are wicked men ? Thou art not 
a judge over thy brother; hut thou wilt recollect that 
there are as many departments of prophecy as there are 
of willing. No selfish desire can be a prophecy. Thy 
selfish wish may take place or it may not. 

This is that glorious liberty of the children of light, 
wherein they do not know bondage, for they will do and 
receive in continual joy and bliss. This will come to them 
of a necessity. But the necessity is in the real desire 
which arises from being in harmony with the true laws 
of their being. The desire and the will are the effect of 
the consciousness. Then to be a prophet thou must seek 
first the kingdom of Heaven. To know what joy thy 
God has for thee, thou must seek to do His will. Je¬ 
sus Christ was a prophet, because he sought to do the 
Father’s will. But if our God is not the infinite author 
of all things, there would be no prophets. There would 
have been none in olden times, and none now. For, if 
God was not the author of each and everything that 
takes place, there would be no foretelling the future. If 
it were possible for anything to take place, no differ¬ 
ence how insignificant it might be' to us, and God not 
the author of it, then He would not be the infinite God, 
neither would any one prophesy. For the falling of a 
leaf is infinite in its connections through the universe. 
If thou dost say there has been a prophet, then thou dost 
say that God is the author of everything from the least 
unto the greatest, that takes place, and that He is the 
infinite God. 


OR TIIE GOLDEN AGE. 


259 


Seek, then, this gift of prophecy, for in this gift thou 
shalt see brighter joys. As thou art in sin and dark¬ 
ness, thou art in bondage; but say not that thou canst 
go out of God’s control, for thy God controlleth thee. 
The liberty of the children of God is found when they 
have overcome the world, and say continually, “ Thy 
will, not mine, be done.” It requires continual prayer to 
enter into this state of freedom. Prayer doth ever put 
thee into that negative condition whereby thou canst re¬ 
ceive the good. Thy God hath prophesied unto thee, 
ask, and ye shall receive. Then ask continually, not 
doubtingly, but in faith, and thy God will give to thee, 
for He loveth thee with an infinite love. God’s angels 
are more anxious to do His behests, and give to thee, 
what thou askest, than thou art in thy seeking. Be cer¬ 
tain to receive the good when it comes to thee, in an¬ 
swer to thy prayers. Thou mayst anticipate the meth¬ 
od by which it may come to thee; thy God may choose 
another, after the counsels of His wisdom; be sure to ac¬ 
cept God’s method of giving it to thee in joy. Por in 
each and every act of thy striving thou hast a lesson to 
learn. God’s method of giving to thee his good gifts, 
may be a lesson to thy pride or to thy selfishness, to thee 
unknown before. Seek thou to be a true prophet, and 
pray that thy spirit being may realize that thy God 
is a God of infinite love and control. 


260 


THE KINGDOM OF HEAVEN, 


THE HEAVENS. 

God is the infinite author of everything that ever 
has or can take place. He is the author of one thing 
as much another; and He is no more the author of one 
thing than another. Wilt thou search after thy God? 
Thou lookest at this thing, and sayest that it was the ef¬ 
fect of a previous cause. Thou canst tell many of the 
causes that produce the tree and the flower; and in 
speaking of them thou sayest they were caused by such 
and such action. But everything thou seest is the ef¬ 
fect of a previous cause, one thing as much as another. 
Thou sayest God created our earth ; hut God crea’te'd 
our earth no more definitely than He created the grain 
thou hast sown, or the house in which thou livest. Our 
earth is the effect of as definite a cause as anything else 
that exists. Great angelic spirits produced our earth ; 
spirits hack of them were their producers; they in their 
turn had their producers, and so on in infinity, through 
eternity. Thou canst not search out God in this way, 
for God is not more definitely the creator of one thing 
than another ; hut He is, in a definite and general sense, 
the creator of everything. 

What thou callest the universe of God, including the 
heavens and the earth, and everything thou knowest, 
from the least unto the greatest, is the result of a pre¬ 
ceding cause, which cause is the effect of another, and so 
on in infinity, through eternity. Thou art accustomed 
to say, when thou canst see no previous cause, “ God 
made it.” Thou dost look at the stars, the sun and 


OR THE GOLDEN AGE. 


261 


moon, and say that God created them. And so He did. 
But no more the creator of them than the lily, which 
thou canst trace to an immediate cause. For each and 
everything that doth exist in the universe, is subject to 
previous causes, through infinity. Thou canst not trace 
all of these causes hack, because thou art not infinite. 
The brightest seraph cannot trace all of these causes 
back, for the seraph is not infinite. Therefore, thou 
mayst go to the heavens, and thou canst not search out 
God, for thy God is infinite. God is the infinite author 
of everything, and is no more the author of one thing 
than another. The finite mind when it sees no previous 
cause, says God created, and here stops inquiry; al¬ 
though everything has previous causes extending back 
through infinity, uncountable by the brightest seraph, 
and each and every cause having infinite relations with 
everything else that has or can exist. The finite mind 
cannot conceive of infinity. Each particular thing thou, 
seest is as much an infinity to the finite mind, as all 
thou seest or have a knowledge of. Thy conception of the 
leaf of the forest is extremely limited; thou mayst live 
beyond the ages of the old eternal world, and study all 
the while on one particular leaf, and then thy concep¬ 
tion of it will be extremely limited, for to thee it will 
ever remain infinite, having infinite relations and con¬ 
nections, and an identity different from that of anything 
else that ever has or can exist. There is no particular 
thing that exists in the universe of God, from the least 
unto the greatest, but that is infinite to the finite mind 


262 


THE KINGDOM OF HEAVEN, 


and will ever remain so through eternity. Whenever 
we use the word “ infinite ” it is a word of qualifica¬ 
tion, embracing everything of which it is possible for 
us to obtain a conception. But our highest conception 
of infinity may not embrace one millionth part of what 
a great angelic spirit has the consciousness of producing. 
Thou canst not search out God. Thou canst not say 
God made one thing more than another. Bor every¬ 
thing hath its infinite causes and effects. In continuation 
on and on, everything hath its infinite causes gnd effects, 
never complete, for infinity is beyond. 

Thou sayest when I die I shall go to the heavens ? 
So wilt thou. Thou hast a locality in God’s infinity 
and thou hast it agreeably to the laws of thy being and 
necessary to thy particular identity. But the heavens, as 
thou dost term them, are not in locality hut in the de¬ 
velopment of thy spirit being. The heaven for spirit 
life is as much in one part of God’s universe as another. 
Dost thou say that there are places in the universe more 
beautiful than others, and in those extremely beautiful 
places we shall see are the heavens ? It may be so to 
thy particular identity and to another not, for there is 
no part of God’s universe but will ever he infinite to thee 
in its new beauties and arrangements. One particular 
phase of thy progression may lead thee to one locality, 
and another change to another, after the requirements 
of the laws of spirit attraction and association. But 
the heaven for spirit life is as much in one place as an¬ 
other. Our earth is not the centre of the universe, and 


OR THE GOLDEN AGE. 


263 


everything as we recede from it in distance more beau¬ 
tiful, neither is the sun nor any of the stars that thou 
canst see. Infinity of space is as much beyond one 
point as another. And wherever thou goest thou wilt 
find that everything hath its infinite connections and re¬ 
lations and that everything is in a state of progression 
in its spirit action, ever capable of developing new beau¬ 
ties. Dost thou say where then shall we find heaven ? 
Heaven, for the spirit, must be found in spirit develop¬ 
ment. 

One place in God’s universe is no more a heaven than 
another, nor ever can be through eternity. Everything 
that God hath made is beautiful and is infinite in its va¬ 
riety of beauties. Heaven of spirit cannot consist in es¬ 
caping any of God’s beauties, but in learning to compre¬ 
hend them. Thy heaven will not consist in a locality 
where everything shall be found necessary to gratify thy 
selfish desires or wants, such as beautiful mansions and 
pleasant gardens, but in comprehending beauties in 
things which thou canst not now see and making them 
a part of thine own spirit life. Thy heaven will not 
consist in escaping the toil and drudgery of this world, 
as thou callest it, but in comprehending it, for thy God 
is the infinite author of everything that takes place, and 
everything is beautiful in its design and end. Thou 
sayest this thing is ugly because thou art finite. The 
infinite God who made it saw that it was beautiful. 
Thou sayest this thing is evil because thou art finite and 
wast made for progression. It is nevertheless beautiful 


264 


THE KINGDOM OP HEAVEN, 


in its design and end, and is connected with everything 
else that exists in an infinite variety of ways. But re¬ 
member that thou art finite, and thy spiritual food must 
he finite in order that thy spirit being may change and 
become beautiful. What is evil now to thy stand point 
of progression would positively take from thee the beau¬ 
ties thou art seeking. But these beauties and these 
evils are on thy right hand and left to thy identity, that 
thy spirit may progress and become beautiful. Thy 
heaven will not consist in going to where the evil, as it 
appears to thy consciousness now, is not, but in learning 
that this evil is beautiful in its design and end, and in 
using it as thy greater help in going towards the Eter¬ 
nal. God is the infinite author of everything, and every¬ 
thing that God hath made is beautiful. 

Dost thou say, when I go to heaven I shall be with 
angels ? Thou canst see pictures of things as beautiful to 
look at with the sensuous eye as that of the angel, but for 
thy spirit to mingle with that of the angel would be to thee 
the lowest hell. The uttermost depths of shame and 
misery that thy nature is capable of, thouwouldst feel. 
The angel loves thy God, thy own father and mother, 
thy infant child a thousand times brighter than thou 
canst, and if thou couldst feel this love for a moment, 
thine own love to thy God, to thy parents and children 
would appear to thee as the most fiendish hatred. 

The heaven for spirit life is no more in one place than 
another in the universe of God, for God’s beauties exist 
everywhere in their infinite variety. What is a good to 


OR THE GOLDEN AGE. 


265 


thee at one time, is at another a positive evil, but thou 
canst not trace out all these things, because they are in¬ 
finite in their connections. Thy first heaven for thy 
spirit is in seeing joy in everything thou doest, not in 
escaping any of the duties of life from the least to the 
greatest, hut in seeing joy in doing them. For what¬ 
ever thou dost do is God’s will respecting thee. The 
law of progressive love will show to thee that there is 
joy in doing God’s will in the least thing to the great¬ 
est. The reason thou dost not see joy in everything 
thou doest, is the want of development of spirit life. 
And thou dost know joy and sorrow that thou mayst 
have this true development of spirit and see joy and 
gladness continually, and see that everything that God 
hath made is beautiful in its design and end. The heav¬ 
en of spirit life will consist in the change of thy spirit 
being. This change of thy spirit being takes place 
through thy consciousness, which must lead thee to over¬ 
come that which is evil, and ingrafting into thy spirit 
that which is good. In this way to thy spirit being shall 
evil, as thou now seest it giving sorrow, cease to be. 
Everything that exists hath its positive and negative, 
and this it is that produces growth or progression. The 
growth of our spirit life consists now in receiving all 
that we have a consciousness of as good, which is posi¬ 
tive, and neglecting that which is evil, which is negative. 
If we did not know these positives and negatives we 
should not progress. When we have become thoroughly 
positive to all negatives, when we have overcome every 


266 


THE KINGDOM OF HEAVEN, 


evil so that it i3 not possible to effect our spirit life, then 
has our first heaven of spirit life come, and evil to us 
ceases to be to our consciousness, and we will see that 
everything that God has created is infinitely beautiful. 

Seek the kingdom of heaven, and thy utmost desire 
shall he added unto thee. Seek to accept the Father’s 
will, and thou shalt see the Golden Age. Remember 
that everything that God hath made is beautiful; that 
everything that God asks of thee to do are evidences of 
His love ; therefore pray God without ceasing that thou 
mayst see this beauty and this love. Thou art ever 
negative or positive to all good that is beyond thee. Thou 
art positive to it in evil when thou dost not desire it. 
Thou art negative to it when thou dost desire it. If thy 
spirit being does truly desire the good, thy negative con¬ 
dition, induced in consequence, must bring it to thee. 
Therefore pray without ceasing that thou mayst see joy 
in everything thou doest, from the least unto the great¬ 
est. Ask thy God for help, that thou mayst see His 
wisdom and His love. Pray for physical strength, pray 
that thy food may help thee, pray for joy of will in doing 
the smallest things which thy consciousness tells thee are 
necessary, pray that the things which now look hateful 
may become beautiful, pray that whenever thy work now 
seemest toil and drudgery that it may seem to thee joy 
and gladness; not that all these things may change, but 
that thy spirit being may change, that all these things 
may become beautiful, for they are beautiful, because 
thy God is the author of them; and thy God is a being 


OR THE GOLDEN AGE. 


267 


of infinite love. Thou canst not find heaven by asking 
thy God to take thee from auy part of the universe He 
has made, but in asking for joy and wisdom, in accept¬ 
ing His will respecting thee; and whatever this will may 
be, strive to accept it, in this way thou shalt see the 
heaven of thy spirit life. 

This heaven may be on our earth as w T ell as in any 
other part of the universe. This heaven is no more con¬ 
fined to one part of God’s universe than another. This 
heaven may be for thee while thou art in thy present 
body or out of it. Our God v hath prophesied that this 
heaven shall come to the earth. This heaven is the New 
Jerusalem. This heaven is the Golden Age on the earth. 
This Golden Age shall come, for our God hath so prophe¬ 
sied. This Golden Age shall come, because our God is 
a God of infinite love. This Golden Age shall come, for 
our God controlleth everything, from the least thing to 
the greatest. 

When thou hast reached one point in thy spirit pro¬ 
gression, whatever may be thy joy, thou wilt find a new 
heaven and a new earth beyond. Our first heaven, for 
spirit life, is overcoming everything that we call evil, 
and we do this under the control and will of our God. 
Our next heaven will be under the control of our God, 
embracing a new cycle of years, and so on and on; and 
the brightest seraph cannot tell their number, because 
they are infinite in number and infinite in their connec¬ 
tions and relations. 


268 


TIIE KINGDOM OF HEAVEN, 


My God I thank Thee that I have been permitted to 
finish this book; and as it shall now go to the world, I 
pray that it may do so under the direction of Thy wis¬ 
dom and Thy will. I pray that it may do good, and 
that it may add its mite in bringing those days of joy 
and gladness which shall come to all the children of the 
Golden Age. 

THE END. 


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